c 


COMMENTARY, 


EXPLANATORY,  DOCTRINAL,  AND  PRACTICAL, 


ON     THE 


EPISTLE  TO  THE  EPHESIANS. 


B  Y 

R.  E.'^PATTISON,  D.D. 

LATK     PR  DENT     OF    AVATERVILLE     COLLEGE, 


Sanctify  them  through  thy  truth;  thy  word  is  truth. 

John  17:17. 


BOSTON: 

OOUI.  D     AND     LINCOLN 

59    WASniNOTON    STREET. 

NEW   YORK:    SHELDON   AND    COMPANY. 

CINCINNATI:  GEORGE  S.  BLANCHARD. 

1859. 


Entered  according  to  Act  of  Congress,  in  the  year  1859,  by 

GOULD   AND   LINCOLN, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Di  if  Massachusetts. 


ELECTROTTPED    AND    PRINTED 
lY     W.    F.     DRAPER,     ANDOVER,    MASS, 


-  TKE0L0QI0;8lLi# 


The  motive  for  selecting  this  portion  of  the  word  of  God  for  commen- 
tary has  been,  that  in  no  equally  limited  portion  are  so  plainly  expressed 
or  significantl}'  interwoven,  the  three  essential  elements  of  religion — doc- 
trine, experience,  and  practical  duties.  The  work  is  not  designed  for  the 
learned.  Nor  is  this  the  great  need  of  the  church  at  this  day.  That  there 
is,  in  fact,  an  excess  of^this'  kind  of  instruction,  we  have  no  idea.  But 
there  is  relatively.  The^reat  wantof  the  chm-ch,  at  this  period  of  her  his- 
tory and  efforts,  is  th^  ^orjshment  of  the  "  inner  man"—  the  illumination 
of  the  heart,  by  a  clear  aud  rich  acquaintance,  not  with  verbal  or  historical 
criticism,  but  with  the  scope  and  moral  force  of  the  word  of  God.  How- 
ever imperfectly  the  means  of  this  are  furnished  in  these  notes,  —  and 
of  their  imperfections  no  reader  can  be  more  sensible  than  the  writer 
himself, —  an  honest  and  somewhat  laborious  effort  has  been  made  to 
instruct  the  plain  Christian,  who  hungers  for  the  "  bread  of  life,"  and  to 
inspire  him  with  a  stronger  desire  for  it.  The  eye  of  the  ^\Titcr  has  been 
kept  steadily  on  one  class  of  readers  —  intelligent,  experienced  Christians. 
"  Strong  meat  belongeth  to  them  that  are  of  full  age,  even  those  who  by 
reason  of  use  have  tlicir  senses  exercised  to  discern  both  good  and  evil :  " 
including  Bible-class  teachers  and  adult  Christians,  who,  earnest  inquirers 


IV  PREFACE. 

after  truth,  associate  for  the  study  of  the  Lively  Oracles.  Though  the 
pulpit  is  a  divinely  appointed  agency  in  the  conversion  of  the  world,  and, 
as  I  verily  believe,  a  learned  ministry  is  unspeakably  important,  and  to 
furaish  it,  much  more  should  be  done  than  is  doing;  yet,  it  is  not  the 
exclusive  one.  It  is  by  the  church,  including  the  ministiy,  that  "  the  man- 
ifold wisdom  of  God  is  to  be  made  known."  If  the  world  is  ever  saved, 
it  will  be  by  this  city  set  on  a  hill  —  by  believers  generally  "  holding  forth 
the  word  of  life  "  —  "  shining  as  lights  in  the  world." 

These  notes  were  commenced  several  years  since,  while  giving  instruc- 
tion in  Theology,  to  furnish  myself  with  suitable  proof-texts  in  elucidat- 
ing the  scheme  of  mercy.  Within  the  last  year  they  have  been  rewritten 
Avith  special  reference  to  the  class  of  Christians  allnded  to  above;  —  with 
what  degree  of  skill  will  be  judged  of  by  the  reader.  My  prayer  is  that  to 
read  understandingly  he  may  have  an  "  Unction  fi'om  the  Holy  One;  "  and 
that  he  may  read  with  a  sincere  love  of  the  inspired  teachings,  whatever 
judgments  he  may  pass  on  my  efforts  to  elucidate  them. 

That  the  Apostle  Paul  was  the  author  of  the  Epistle  has  never  been 
denied:  that  it  was  written  while  in  prison  at  Rome,  is  shown  in  the 
Epistle.  It  was  probably  a  circular,  a  copy  of  which  was  sent  the  church 
at  Ephesus. 


DIVISION  OF  THE  EPISTLE  INTO  LESSONS. 


LESSON    I. 

SALUTATION.      CU.   I.   1,  2, H 

LESSON    II. 

A  GENERAL  VIEW  OF  THE   SCHEJIE   OF  MEKCY.      CII     I.  3—14,        .  17 

LESSON    III. 

EXECUTION  OF  THE   SCHEME   OF  MERCY.      CH.   I.   3—14,  .  .  25) 


LESSON    IV. 

THE  APOSTLE  OIA-ES  THANKS  THAT  THIS  SCHEME  OF  MERCY  HAD 
BEEN  RENDERED  EFFECTUAL  IN  THEIR  FAITH;  AND  PRAYS  FOR 
THEIR   SPIRITUAL   ILLUMINATION.      CH.    I.  15—23,  ...  38 

1* 


VI  CONTENTS. 


LESSON    V. 


THE   MORAL   CONDITION   OF   THOSE   ADDRESSED,  AND    OF   ALL  MEN,   BY 
NATURE.      CH.   II.   1—3, 53 


LESSON    VI 


THE   MORAL   CHANGE    EFFECTED,   THROUGH    THE   QUICKENING    INFLU- 
ENCE  OF   THE   GOSPEL,   THROUGH   FAITH.      CU.   II.   4—10,     .  .  62 


LESSON    VII, 


JEWS  AND  GENTILES  ARE  CHANGED  IN  THEIR  RELATIONS  TO  EACH 
OTHER  —  THROUGH  THE  GOSPEL  MADE  ONE  —  AND  BOTH  ARE  REC- 
ONCILED TO  GOD.   CH.  II.  11—22, C9 


LESSON    VIII. 

THIS  MYSTERY,  INCLUDING  BOTH  THE  GENERAL  SCHEME  OF  MERCY 
AND  ITS  EXTENSION  TO  THE  GENTILES,  MADE  KNOWN  TO  THE 
APOSTLE   BY   REVELATION.      CH.    III.   1—6, 88 


LESSON    IX. 

PAUL  CALLED   BY   GRACE    TO   BE   A   MINISTER  OF   THIS    DISPENSATION 
OF  MERCY   TO   THE    GENTILES.      CH.    III.    7—1.3,  .  .  .  100 


CONTENTS.  VII 

lp:sson  X. 

SECOND  PRAYER  AND  DOXOLOGY.   CII.  III.  14—21,    .    .    .    108 

LESSON    XI. 

EXHORTATION   TO   UNITY.      CH.   IV.   1—6 118 

LESSON    XI I. 


THIS   UNITY    IS   CONSISTENT   WITH   A   DIVERSITY    OF  GIFTS,  —  ALL  RE- 
SULTING IN  THE  SAME  END,— "A  PERFECT   MAN."    CH.  IV.  7—16,         130 


LESSON    XIII. 

EXHORTATION  NOT  TO  AVALK  AS  OTHER  GENTILES   DO  — TVHOSE  MORAL 
CHARACTER   IS   DESCRIBED.      CH.    IV.   17—24,  .  .  .  .  147 


LESSON    XIV. 

SPECIFIED     SINS    TO    BE     AVOIDED  —  AS    LYING,   ANGER,    THEFT,   ETC. 

CH.  IV.  25—32, 157 


LESSON    XV. 

OTHER  SINS  SPECIFIED,  WITH  THE  ADMONITION  THAT  SUCH  EX- 
CLUDE THE  OFFENDER  FROM  THE  KINGDOM  OF  HEAVEN.  CII.  V. 
8-7 171 


VIII  CONTENTS 


LESSON    XVI. 

EXHORTATION  TO  WALK  AS   CHILDREN  OF   LIGHT,   SO  AS   TO  REPROVE 
THE  WICKED.      CH.   V.   8—20, 181 


LESSON    XVII. 

DUTIES  OF  WIVES  AND   HUSBANDS.      CH.   V.  21—33,         .  .  .  195 

LESSON    XVIII. 

DUTIES   OF  CHILDREN  AND  PARENTS.      CH.   VI.   1—4,     .  .  .  207 

LESSON    XIX. 

DUTIES  OF   SERVANTS   AND  MASTERS.      CH.   VI.  5—9,       ...  211 

LESSON    XX. 

THE   christian's  ARMOR.      CH.   VI.   10—18, 217 

LESSON    XXI. 

A  REQUEST  FOR  PRAYER,  AND  BENEDICTION.   CH.  VI.  18—22,  .    226 


"4.. 


EPISTLE  TO  THE  EPHESIANS 


GENERAL  ANALYSIS. 

The  Epistle  is  nearly  equally  divided  between  doc- 
trines and  practical  duties.  The  first  three  chapters 
are  mainly  occupied  with  a  profound  exposition  of  the 
scheme  of  mercy  through  Jesus  Christ ;  followed  in 
the  remaining  three  chapters  with  a  persuasive  to  sin- 
cere and  earnest  piety,  as  the  proper  fruit  of  God's  rich 
grace,  and  to  the  duties  it  involves.  While  it  is  perhaps 
the  most  complete  exhibition  of  the  method  of  divine 
love  in  the  salvation  of  sinners,  given  in  so  few  words, 
inspired  or  uninspired,  it  is  also  replete  with  mucli  that 
is  experimental  and  devotional.  Though  much  of  the 
doctrinal  portion  of  the  Epistle  treats  of  tlic  "  Common 
Salvation,"   being   addressed    to    the    Gentile    believ- 


10  GENERAL     ANALYSIS. 

ers,  it  contains  much  that  is  peculiar  to  them  and 
to  their  condition,  who  had  been  brought  by  the  Gospel 
into  union  and  favor  with  God ;  and  into  fellowship 
with  all  His  children  as  fellow  heirs. 

The  Epistle  begins  with  the  usual  apostolic  saluta- 
tion, and  closes  witli  a  benediction  on  all  them  who 
love  our  Lord  Jesus  Christ  in  sincerity. 


C  O  :y£  ]M  E  N  T^K  Y. 


CHAPTER    I. 

SALUTATION. 

Verses  1,  2.  Paul,  an  Apostle  of  Jesus  Christ,  by  the 
will  of  God,  to  the  saints  which  are  at  Ephesus,  and 

2  to  the  faithful  in  Christ  Jesus :  Grace  be  to  you,  and 
peace,  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

Aiq"ALYSIS. 

Paul,  an  Apostle  by  divine  autliority —  Tlie  cliaracter  of  those  ad- 
dressed —  The  matter  of  the  salutation. 

I.  An  apostle  is  one  sent  forth  by  the  autliority  of  a 
sujienor  —  one  commissioned  to  discharge  some  trust.  It 
is  the  common  idea  of  a  messenger.  In  this  sense,  several 
of  the  disciples  of  Christ  are  called  apostles ;  as  Barnabas,^ 
Andronicus,  and  Junia.^  These  two  are  said  to  be  "of 
note  among  the  apostles " —  not  probably  in  comparison 
with  the  twelve,  but  with  Barnabas,  Timothy,  Titus,  and 
Epaphroditus.^    These  were  messengers  of  the  churches, 

1  Acts  xi\'.  4—14.  2  Eom.  xvi.  7.  3  2  Cor.  viii.  23;  Pliil.  ii.  25. 


12  COMMENTARY.  Chap.  I.  1, 2. 

sent  out  in  company  with  some  of  the  twelve  apostles,  or 
alone. 

Christ  is  called  an  apostle,^  sent  forth  from  heaven,  to  be 
the  light  of  the  world,  to  make  expiation  of  sin,  and  bring 
in  everlasting  righteousness.  My  doctrine  is  not  mine,  but 
His  that  sent  me.^  I  must  work  the  works  of  Him  that  sent 
xae?  Though  in  His  preexistent  and  divine  nature  Christ 
was  in  all  respects  equal  with  the  Father,  yet  He  volunta- 
rily humbled  Himself  to  become  a  messenger.  Not  only 
was  Christ's  human  nature  under  law,  but  His  divine 
nature  voluntarily  assumed  this  position  —  a  subordinated 
relation  to  the  Father.^  He  humbled  Himself.  The  con- 
nection of  the  Eternal  Spirit  with  the  rational  soul  of 
Jesus,  was  not  that  of  mere  divine  influence,  as  in  sancti- 
fication,  or  in  inspiration,  or  in  enabling  the  soul  of  the 
Son  of  man  to  endure  under  its  awful  weight  of  responsi- 
bilities and  trials.  It  was  a  personal,  mysterious  union, 
such  that  the  divine  was  humbled  (not  changed)  to  the 
human.  This  and  the  doctrine  of  the  Trinity,  Turretin 
considers  the  tAVO  great  mysteries  of  religion ;  and  this 
union  of  the  divine  and  human  natures  of  Christ,  Paul 
calls  the  mystery  of  godliness.^  It  was  not  the  human 
alone  in  Christ  that  was  subject  to  authority ;  but  the  God- 
man,  Christ,  the  Son  of  God,  Jbecame  an  apostle. 

In  a  sense  somewhat  like,  yet  peculiarly  modified,  was 
Paul  an  apostle.  He  was  one  of  the  last  of  the  thir- 
teen apostles,  so  designated  in  the  New  Testament,  and 
specifically  distinguished  from  any  other  of  the  apostles, 
or  prophets,  or  evangelists.  The  object  of  the  apostolic 
ofiice  was  to  constitute  leaders  in  carrying  forward  what 
Christ  had   commenced:  1,  specially  to  be  witnesses   of 

1  ileb.  iii.  1.  3  John  ix.  4.  5  1  Tim.  iii.  16. 

2Johnvii.  16.  4  Pbi].  ii.  5— 8. 


CiiAP.  T.  1,  2.  E  P  II  E  S  I  A  N  S  .  13 

his  resurrection.!  That  Paul  miglit  be  fully  qualified  to  be 
~a  witness  of  Christ's  resurrection,  the  Savioui-,  after  Jiis 
death.,  appeared  to  him  on  his  way  to  Damascus.-  Paul 
asserts  that  he  had  seen  Jesus  after  Ilis  resurrection,  as  a 
ground  of  competency  to  be  a  witness  of  the  fact  of  this 
keystone  of  miracles.  2.  This  class  of  leading  apostles  were 
permanently  inspired  —  hahitually  so.  They  were,  there- 
fore, not  only  infallible  when  inspired,  but  always  infalU- 
ble,  because  always  inspired.  Hence  they  were  fitted  to 
establish  the  truth  in  the  earth  in  Christ's  stead,  and  as 
His  ambassadors.  Others,  specially  the  New  Testament 
prophets,  were  occasionally  inspired.  3.  These  ajDOStles 
were  endowed  with  the  power  of  working  miracles,  the 
facts  of  which  are  abundantly  recorded  in  the  historical 
portions  of  the  New  Testament.'^  Paul  vindicates  his 
apostolical  rank  by  referring  to  his  miracles,  wrouglit 
among  his  brethren.  Not  only  by  his  self-denying  j^iety, 
but  by  "  signs,  and  Avonders,  and  mighty  deeds."'*  4.  This 
class  of  apostles  had  power  to  communicate  the  gifts  of 
the  Holy  Ghost  to  whom  they  would,^ 

Paul  was  an  apostle  of  this  select  class,  and  was  equally 
qualified  with  the  other  twelve,  first  chosen.  He  had  seen 
Jesus ;  lie  Avas  inspired,  and  so  made  an  infallible  teacher 
of  the  gospel.  He  was  enabled  to  perform  miracles,  and  to 
impart  to  others  the  gifts  of  the  Holy  Ghost. 

He  was  an  apostle  of  Christ  Jesus  ;  that  is,  sent  forth 
by  Christ  as  His  messenger,  to  preach  His  gospel  to  both 
Jews  and  Gentiles,  specially  to  the  latter. 

His  appointment  was  divine  —  by  the  loill  of  God.  He 
did  not  intrude  himself  into  this  oflice,  but  was  called  to  be 

1  Acts  i.  22;  ii.  32;  iii.  15;  1  Cor.  xv.  15.  4  2  Cor.  xii.  12;  Acts  xix.  11. 

2  Acts  ix.  3,  etc.  3  Acts  v.  12.  .'!  Acts  viii.  15, 17;  xix.  G. 

2 


14  COMMENTARY,  Chap.  I.  1, 2. 

an  apostle,  separated  unto  the  gospel  of  God/  not  by  the 
authority  of  the  other  apostles,  or  by  any  man,-  but  by 
the  authority  of  God.  In  this  appointment,  God  acted  as 
a  sovereign,  self-moved.  His  ordination  was  internal  and 
external,  and  both  of  God.  First,  God  working  in  him 
mightily,^  and  secondly  by  the  appearance  of  Christ  to  him 
on  the  Avay  to  Damascus.  On  account  of  the  peculiar  man- 
ner in  which  Paul  was  externally  inducted  into  his  apostle- 
shi]),  and  the  frequent  efforts  made  by  his  enemies  to 
weaken  his  authority,  he  found  it  necessary  rejieatedly 
to  assert  the  high  authority  of  his  commission.  As  the 
infallibility  of  his  teaching  depended  on  his  apostolical 
api^ointmcnt,  he  never  suffered  it  to  be  lightly  thought  of. 

II.  The  epistle  is  addressed,  To  the  saints  lohich  are  at 
Ephesus.  Believers  are  called  saints,  not  because  they 
are  j^erfect  in  holiness,  but  because  they  have  begun  a  life 
of  holiness;  —  pardoned  and  regenerated,  cleansed  by  tlie 
blood  of  Christ  and  by  the  Holy  Sj^irit.  They  desire  per- 
fect holiness.^  They  shall  ultimately  attain  to  it.^  Holi- 
ness and  glory  will  be  inseparable  in  eternity.*'  No  moral 
defilement  or  falsehood  can  enter  heaven,  while  the  j^ath 
of  the  just  is  as  a  shining  light,  which  shineth  more  and 
more  unto  the  perfect  day/  To  this  end,  that  they  should 
be  holy,  etc..  Christians  were  chosen  in  Christ  before  the 
foundation  of  the  world.^  To  this  end  Christ  died,  to  re- 
deem them,  not  only  from  the  curse  of  the  law,  but  also 
from  the  power  of  sin.  He  gave  Himself  for  us,  that  He 
might  redeem  us  from  all  iniquity,  and  purify  unto  Himself 
a  peculiar  jjeople.^  To  execute  this  eternal  purpose  of 
God,  and  that  Christ  may  see  the  fruits  of  His  sufferings, 

1  Kom  i.  1.  4  Matt.  v.  6;  mil.  iii.  7—14.  '  Trov.  iv.  18. 

2Gal.  i.  1;  ii.  2,  C-9.  5  Phil.  i.  G;  Col.  iii.  4.  8Ep.  i.'4. 

3  Col.  i.  29.  G  Eev.  xxi.  26,  27.  9  Titus  ii.  11—14. 


Cii.vr.  1. 1,2.  EPHESIANS.  15 

all  things  arc  macte  to  work  together  for  good  to  them  tliat 
love  God.  Everythhig  concerning  the  believer  tends  to 
the  day  of  his  redemi^tion.  Christians  are  called  saints,  not 
because  already  perfect,  but  because  in  the  divine  purpose, 
and  in  the  fulness  of  Christ's  gi-ace,  they  are  foreseen  with- 
out spot.^  Paul  uses  the  terms  "spiritual"  and  "perfect" 
interchangeably.^  This  shows  not  only  what  believers  are 
destined  to  become,  but  what  they  have  begun  to  be,  and 
distinguishes  them  from  the  unrenewed. 

And  to  the  faithful  in  Christ  Jesus.  —  Even  to  the  faith- 
ful. True  saints  are  faithful  as  the  followers  and  servants 
of  Christ,  In  Christ  Jbsics,  means  either  simply  Christians, 
or  those  who  are  in  Christ  by  faith,  as  the  branch  is  in  the 
vine ;  and  so  are  faithful,  through  the  efficacy  of  His  grace. 

III.  Grace  he  to  you,  and  "peace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ.  It  is  probable  that  there 
never  have  been  a  people  on  earth  who,  on  meeting  and  at 
parting,  did  not  employ  some  expression  of  good  wishes. 
That  sin  has  rendered  the  race  criminally  selfish,  needs  no 
proof  But  that  there  is  in  human  nature  some  natural, 
instinctive  benevolence,  which  sin  has  not  wholly  de- 
stroyed, is  seen  in  this  universal  practice  of  expressing 
good  wishes.  It  is,  doubtless,  often  a  mere  form ;  some- 
times basely  hypocritical  —  showing,  nevertheless,  that  a 
desire  for  the  happiness  of  others,  when  it  does  not  conflict 
with  our  own,  is  constitutional.  It  is  not  piety,  nor  is  it 
even  virtuous  or  meritorious ;  but  it  is  amiable  and  lovely, 
when  sincere.  Sin  has  wholly  destroyed  the  love  of  God 
in  the  lieart.  Until  renewed  by  grace,  the  natural  heart 
lias  not  one  emotion  of  true  piety  towards  God,  and  de- 
pravity sadly  enfeebles  our  instinctive  benevolence.  Yet  it 
has  not  wholly  destroyed  it.     Its  existence  in  the  constitu- 

1  1  Cor.  ii.  6, 14.  2  l  Cor.  ii.  C,  15. 


16  COMMENTARY.  Chap.  1. 1, 2. 

tion  is  indispensable  to  the  existence  of  society,  when  grace 
is  wanting. 

The  general  exj^ression  is  one  of  mere  good-will.  "  Peace 
be  unto  thee,"  or  "  upon  tliee,"  or  "  with  thee  :  "  "  Prosper- 
ous be  thou:"  "Joy  to  thee."  These  are  the  usual  modes 
of  salutation  amoug  the  heathen.  The  Jews,  and  such 
other  nations  as  have  shared  with  them  in  a  divine  revela- 
tion, including  the  Mohammedans,  have  made  it  a  mere  for- 
mal invocation — "God  bless  thee!"  "The  mei-cy  of  God 
be  upon  thee ! "  Christian  salutations  are  frequently,  spe- 
cially in  writing,  distinguished  by  a  recognition  of  Christ 
as  the  medium,  and  often  as  the  source  of  the  blessings 
invoked — "The  grace  of  our  Lord  Jesus  Christ  be  with  you 
all ; "  or,  as  in  this  passage,  "  Grace  be  to  you,  and  peace, 
from  God  our  Father,  and  the  Lord  Jesus  Christ."  Pious 
men  not  only  wish  their  fellow-men  well,  but  understand 
that  every  good  and  every  perfect  gift  comes  from  the  Fa- 
ther of  lights,  and  not  only  through  the  mediation  of  His 
Son,  but  directly  from  Him  as  the  Source.  God  in  Christ 
is  the  giver,  and  the  gift  is  everything  needful  for  this  life 
and  that  which  is  to  come.  Holiness,  as  well  as  happiness, 
is  the  prayer  of  the  Christian  for  his  fellow-men.  That 
Christ  is  the  divine  Source  of  these  blessings,  as  well  as 
God  the  Father,  is  evident,  not  only  from  the  fact  that,  as 
in  this  salutation.  His  name  is  associated  with  that  of  the 
Fathei',  but  several  times,  in  the  salutations  and  benedic- 
tions found  in  the  Epistles,  His  name  alone  is  used  —  "  The 
grace  of  our  Lord  Jesus  Christ,"  etc.  This  is  explicable 
only  on  the  supposition  of  His  equality  and  oneness  Avith 
the  Father — a  doctrine  which  everywhere  pervades  the 
New  Testaiiient.  Grace  means  all  unmerited  favors ;  peace, 
the  blessed  state  of  the  soul  in  the  enjoyment  of  these 
favors. 


Chap.  I.  3.  E  P  II  E  S  I  A  N  S .  17 


GRATITUDE   FOR   THE   PROVISIONS    OF   MERCY. 

Verso  3.  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ. 

J^Iessed.  —  To  bless  signifies  botli  to  reverence,  and  to 
make  or  wish  hapi')y.  Both  ideas  are  included  in  this  word. 
God  is  worthy  of  praise  and  adoration.  He  is  a  Being  of 
absolute  goodness  —  glorious  in  holiness  and  unbounded 
in  love  —  and  therefore  should  be  adored.  This  grateful 
praise  is  emphatically  due  from  beings  for  whom  He  lias 
made  such  rich  2:)rovisions  of  salvation.  God  is  ah-eady,  and 
in  Himself,  infinitely  happy.  This  we  cannot  augment. 
Our  piety  and  gratitude,  therefore,  consist  in  the  j^leasure 
we  experience  in  knowing  that  He  is  thus  happy. 

The  object  of  praise  is  the  God  and  Father  of  our  Lord 
Jesus  Christ.  Christ  calls  God  His  God.  "My  God!  my 
God!  why  hast  thou  forsaken  me?"^  This  language  was 
employed  during  His  agony  on  the  cross.  After  His  resur- 
rection, in  conversation  with  Mary  at  the  sepulchre,  He 
calls  God  both  His  God  and  His  Father,  as  well  as  INIary's. 
"I  ascend  unto  my  Father  and  your  Father,  and  to  my 
God  and  your  God."^  As  a  human  being,  Christ  is  as 
much  a  creature  of  God  as  any  man.  To  Him,  in  His  lower 
nature,  God  stands,  and  will  eternally  stand,  in  the  relation 
of  Creator,  Protector,  and  Benefactor.  To  Him  God  will  be 
an  eternal  object  of  worship.  God  was  also  His  lawgiver. 
As  human,  Clu-ist  was  made  of  a  woman  —  made  under  the 
lato;'-^  as  divine.  He  voluntarily  placed  himself  under  law. 
Divinity  was  voluntarily  humbled.   God  made  requirements 

1  Matt  xxvii.  46;  Mark  xv.  31.  2  John  xx.  17.  3  Gal.  iv.  4. 

2* 


18  COMMENTARY.  CiiAi'.  1. 3. 

of  Him.  Mysterious  as  the  doctrine  is,  He  obeyed.  "Lo,  I 
come.  I  delight  to  do  thy  will,  O  my  God  ;  yea,  thy  law 
is  within  my  heart"  [a  spirit  of  obedience].^  It  was  by 
keejDing  the  moral  law,  and  by  being  obedient  nnto  death, 
even  the  death  of  the  cross  (which  was  God's  will),  tliat 
He  made  exj^iation  of  sin.  By  the  obedience  of  one  shall 
many  be  made  righteous.^  The  entire,  complex  will  of 
Christ,  human  and  divine,  was  obedient.  God  was  His 
God. 

The  apostles  also  speak  of  God  both  as  God  and  Father 
of  Christ."  In  1  Peter  1 :  3,  the  same  designations  are 
given.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  which,  according  to  His  abundant  mercy,  hath  be- 
gotten us  again  unto  a  lively  hope  by  the  resurrection  of 
Jesus  Christ  from  the  dead. 

In  what  sense  God  is  the  Father  of  Christ,  there  has  been 
much  theological  controversy.  As  to  the  relation  of  Fa- 
ther and  Son,  three  views  have  been  entertained :  1.  That 
Christ,  having  only  one  nature,  and  that  human,  holds 
to  God  the  relation  of  Son,  the  same  as  all  the  chil- 
dren of  God,  only  higher  in  His  endowments  and  piety. 
2.  Another  class,  believing  in  His  divinity  as  well  as  hu- 
manity, view  Him  to  be  a  Son  in  this  comjDlex  nature,  and 
only  in  that.  He  is  a  Son  from  the  time,  and  in  conse- 
quence of.  His  incarnation.  3.  A  third  class  consider  the 
relation  of  Father  and  Son  to  have  been  eternal.  As  Christ 
was  always  %oith  God,  He  was  so  as  a  Son,  not  created,  nor 
derived,  nor  dependent,  but  equal  and  self-existent,  eter- 
nally. Christ  is  called  the  Son  of  God  and  the  Son  of 
Man.  This  diversity  is  founded  on  His  complex  nature, 
divine  and  human.     As  Son  of  Man,  He  Avas  the  offspring 

1  Fs.  xl.  7,  8.    See.  also,  Hebrews  x.  6,  9. 
2  Rom  V.  19.  3  Kom.  xv.  6;  2  Cor.  i.  3;  xi.  31. 


CHAr.  1. 3.  EPUESIANS.  19 

of  Mary,  the  son  of  David,  of  the  seed  of  Abraham.  He 
had  a  Jewish  ancestry.  Of  the  fathers  Clirist  came.  The 
evidences  are  abundant  and  obvious. 

But  why  is  He  called  the  Son  of  God  ?  Why  is  God 
called  His  Father?  As  Christ  and  all  believers  are  in  a 
peculiar  (mysterious)  sense  one,  and  all  are  the  children  of 
God,  God  is  His  Father  as  He  is  theirs.  He  is  their  elder 
brother.  But  Christ  was  a  son  in  a  higher  sense.  He  was 
not  the  natural  offspring  of  human  parents.  Mary  was  His 
actnal  mother;  but  He  had  no  human  fxther.  His  human 
nature  was  an  immediate  creation  by  God  —  a  creation  in 
distinction  from  generation^  His  relation  to  God  is,  there- 
fore, j^eculiar,  resembling  that  of  no  other  individual  of  our 
race.  Though  not  wholly  resembling  it,  yet  as  truly  a  cre- 
ation as  that  of  Adam.  But,  perhaps,  the  fact  that  Christ 
was  born  of  a  virgin,  and  had  no  human  father,  was  rather 
a  proof  that  God  was  His  Father,  than  the  reason  of  it ; 
or  both  the  jn-oof  and  the  reason  why.  Having  no  finite 
father,  and  as  His  conception  and  birth  of  a  virgin  were  in 
fulfihnent  of  an  explicit  prophecy,  it  was  a  confirmation  of 
the  fiict  that  He  was  the  Messiah,  the  Son  of  God.  As 
testimony,  it  resembles  His  resuiTection,  which  declared 
Him  to  be  the  Son  of  God,  toith  potoer^  or  emphatically. 
This  He  claimed  to  be ;  and  God  would  not  have  raised  an 
impostor.  His  resurrection  was  the  first-fruits  of  His  exalta- 
tion to  the  right  hand  of  God. 

But  was  God  eternally  His  Father?  or  was  Christ  an 
eternal  Son  ?  The  eternity  of  Christ's  existence  —  that  is, 
that  He  never  began  to  exist,  but  was  always  one  with  God 
—  we  shall  assume  as  believed  by  the  reader.  When  God 
began  the  work  of  creation,  the  Word  was  already  xoith 
God.  He  was  not  a  creature,  but  the  Creator  —  the  begin- 
ning of  the  creation ;  that  is,  the  source,  or  author  of  it. 


20  COMMENTARY.  Chap.  1. 3. 

As  He  was  not  deiiendent  on  God  for  His  being,  it  cannot 
be  on  this  account  God  is  called  His  Father.  All  we  know 
is  that  He  was  God,  and  was  with  God,  in  some  way  iden- 
tical, in  another  distinct,  or  He  could  not  be  said  to  be  loith 
God ;  and  as  there  is  but  one  God,  He  could  not  be  said  to 
be  God  unless  He  and  the  Father  were  one.  This  He 
claimed.  I  and  my  Father  are  one.^  I  and  the  Father  are 
the  same  being,  the  one  living  and  true  God. 

The  question  still  recurs :  Though  eternal  in  His  divine 
nature,  as  distinct  from  the  Father,  was  He  an  eternal  Son  f 
The  ajiostle,  in  Rom.  1 :  3,  4,  in  which  He  distinguishes  the 
human  from  the  divine  nature  of  Christ,  refers  His  Sonship 
to  His  divinity  most  clearly.  His  resurrection  proved  Him 
to  be  the  Son  of  God  according  to  the  spirit  of  holiness,  in 
His  divine  nature,  in  distinction  from  His  human,  which  v:as 
made  of  the  seed  of  David  according  to  the  flesh.  It  is  as 
a  divine  being  that  He  is  here  declared  to  be  the  Son  of 
God.  J 

It  is  difficult  to  read  the  seventeenth  chapter  of  John, 
and  not  feel  that  the  relation  of  Father  and  Son  subsisted 
in  some  mysterious  manner  prior  to  Christ's  incarnation. 
This  is- specially  felt  in  the  fifth  verse:  "And  now,  O 
Father,  glorify  me  with  thine  own  self,  with  the  glory 
which  I  had  with  thee  before  the  world  was," — that  is, 
from  eternity.  The  conception  seems  to  be,  that,  in  His  pre- 
vious existence.  He  had  shared,  as  a  son,  with  His  Father, 
divine  glory,  which,  since  His  incarnation,  had  been  veiled. 
To  this  He  prays  to  be  restored,  that  His  human  as  Avell 
as  divine  nature  might  be  honored  with  the  glory  belong- 
ing to  His  preexistent  nature  as  the  divine  Son  —  the  Son 
of  God. 

If  it  be  asked,  in  what  did  this  relation  consist  —  in  Avhat 

1  John  X.  30. 


Chap.  I.  3.  E  P  II  E  S  I  A  N  S  .  21 

sense  was  God  His  Father  ?  we  are  obliged  to  confess  we 
do  not  know.  This,  God  has  not  revealed.  He  has  re- 
vealed, we  think,  that  He  was  an  eternal  Son,  as  He  was  the 
eternal  God.  We  not  only  believe  the  distinction  between 
the  Father  and  the  Son  was  an  eternal  one,  but  such  an 
one  as  to  constitute  the  reason  why  He,  of  the  three  per- 
sons of  the  Godhead,  should  be  sent  as  a  messenger  of 
nicrcy  to  guilty  men. 

One  reason,  though  not  the  original  one,  nor  the  highest, 
why  Christ,  in  his  complex,  human  and  divine  nature,  is 
called  the  Son  of  God,  may  be  His  humiliation  and  piety  on 
earth.  God  loved  Him  as  an  only  begotten  Son.  He  was 
a  Avell-beloved  Son,  and  heir  of  all  things.  Even  in  His 
human  nature,  He  was  made  heir  of  divine  glory. 

IVlio  hath  blessed  us.  —  In  the  first  part  of  this  verse,  to 
Ness  means  grateful  veneration  exercised  by  men  toward 
God.  Here  it  means  the  fivor  of  God  to  man.  This  dis- 
tinction peiwades  the  New  Testament.  WitJi  all  sjyh'itual 
hlessings. — These  blessings  are  called  spiritual,  because 
they  are  benefits  to  the  soul ;  its  redemption  from  sin,  in 
distinction  from  temporal  favors  ;  grace,  rather  than  mate- 
rial comforts.  They  are  also  called  spiritual,  because  the 
fruits  of  the  Spirit.  In  heavenly  places. — If  the  translator 
is  correct  in  inserting /)^aces  after  heavenly.,  which  is  not  in 
the  Greek,  then  the  idea  is  that  the  place  of  communion 
with  God  on  earth  is  the  house  of  God,  and  the  gate  of 
heaven.^  It  is  heavenly,  because  God  is  present,  and  is 
worshipped  as  in  heaven.  But  another  idea,  analogous  to 
the  tenor  of  Scripture,  is  that  the  blessings  are  heavenly  in 
their  origin  and  nature.  In  Christ. —  Through  the  medi- 
ation of  Christ,  spiritual  blessings  were  purposed  in  Christ, 
and  bestowed  on  his  account,  and  by  his  hand.  This  will 
receive  a  fuller  consideration  in  the  subsequent  verses, 

1  Geu.  xxviii.  17. 


22  COMMENTARY.  Chap.  1. 4— 14. 


SCHEME   OF  MERCY. 

What  these  spiritual  blessings  in  Christ  arc,  the  Apostle  unfolds  in  the 
following  paragraph.  It  is  one  of  the  most  remarkable  portions  of  the 
inspired  word.  He  pours  forth,  from  a  deeply  penetrated  and  earnest 
heart,  thoughts  and  feelings  full  of  mystery,  and  redolent  with  devotion. 
The  whole  scheme  of  mercy  lies  spread  out  before  his  own  mind,  which  he 
exhibits  to  the  minds  of  his  brethren  as  a  glorious  whole,  without  analy- 
sis or  rhetorical  embellishment.  We  are  able,  however,  to  give  to  it  such 
an  arrangement  as  shall,  we  hope,  make  it  clear,  without  impauing  its 
truth. 

Verses  4 — 14.  According  as  he  liatli  chosen  us  hi  Him, 
before  tlie  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame   before  Him  in   love : 

5  having  predestinated  us  unto  the  adoption  of  chil- 
dren by  Jesus  Christ  to  Himself,  according  to  tlie 

6  good  pleasure  of  His  will,  to  the  praise  of  the  glory 
of  His  grace,  wherein  He  hath  made  us  accepted  in 

7  the  Beloved :  in  whom  we  have  redemption  through 
His  blood,  the  forgiveness  of  sins,  according  to  the 

8  riches  of  His  grace :  wherein  He  hath  abounded  to- 

9  ward  us  in  all  wisdom  and  prudence  ;  having  made 
known  unto  us  the  mystery  of  His  will,  according  to 
His  good  pleasure,  which  He  hath  purposed  in  Him- 

10  self :  that  in  the  dispensation  of  the  fulness  of  times 
He  might  gather  together  in  one  all  things  in  Christ, 
both  which  are  in  heaven,  and  which  are  on  earth  ; 

11  even  in  Him :  in  whom  also  we  have  obtained  an  in- 
heritance, being  predestinated  according  to  the  pur- 
pose of  Him  who  worketh  all  things  after  the  coun- 

12  sel  of  His  own  will :  that  we  should  be  to  the  praise 

13  of  His  glory,  who  first  trusted  in  Christ.     In  whom 


Chap.  r.  4-14.  EPHESIANS.  23 

ye  also  trusted,  after  that  ye  heard  the  "vrord  of 
truth,  the  gospel  of  your  salvation  :  in  whom  also, 
after  that  ye  believed,  ye  were  sealed  with  that  Holy 
14  Spirit  of  promise,  which  is  the  earnest  of  our  inher- 
itance until  the  redemption  of  the  purchased  posses- 
sion, unto  the  praise  of  His  glory. 

ANALTSIS. 

God  is  tlie  author  of  these  provisions  of  mercy.  —  Tlie  plan  of  mercy 
was  antecedent  to  the  event — from  eternity. —  To  tvhat  believers  are 
chosen.  —  The  reasons  ivhich  moved  God  to  such  acts  of  grace. 

I.  God  is  the  author  of  these  2'>rovisions  of  mercy. —  The 
doctrine  that  it  is  to  God  we  owe  our  gi-ateful  praise  for  tlic 
provisions  of  salvation,  according  to  the  good  pleasure  of 
His  will  (1 — 5 ;  also,  9 — 11),  pervades  this  passage,  and  the 
Avhole  New  Testament.  As  I  live,  saith  the  Lord  God  (the 
absolute  Jehovah,  without  distinction  of  persons),  I  have 
no  pleasure  in  the  death  of  the  wicked.^  God  is  love.^ 
Behold  what  manner  of  love  the  Father  hath  bestowed 
upon  us  that  we  should  be  called  the  sons  of  God.^  God  • 
so  loved  the  world  that  He  gave  His  only  begotten  Son, 
etc.*  The  Gospel  had  its  origin  in  the  divine  loill.  It  was 
after  the  counsel  of  Sis  oicn  will.  The  scheme  is  accord- 
ing to  His  good  pleasure^  which  He  hath  purposed  in 
Himself  {b,  9,  11). 

II.  The  p>lan  of  mean's  redem2ytion  teas  antecedent  to  the 
events — from  eternity.  1.  Several  of  the  terms  indicate 
its  antecedency.  Having  predestinated  them  (verse  5). 
To  predestinate,  is  to  limit  in,  to  bound,  or  to  define  before- 
hand;  to  settle  in  advance  that  the  event  shall  occur,  and 

lEzek.xxxiii.il.  2  IJohn  iv.  8.  a  1  .John  iii.  1.  4  John  iii.  16. 


24  COMMENTARY.  Chap.  1. 4—14. 

how  it  shall  occur,  "When  spoken  of  as  an  act  of  God,  it 
means  that  some  future  event  is  made  certain  by  the  divine 
decree.  In  the  ninth  verse,  in  the  Greek,  as  well  as  in  the 
translation,  another  term  is  employed,  having  substantially 
the  same  meaning,  Which  He  hath  purposed  in  Himself. 
The  plan  was  conceived,  and  resolved  on,  or  laid  doion,  in 
His  own  mind,  prior  to  its  execution.  It  is  a  mental  deter- 
mination of  a  future  event.  In  the  eleventh  verse  both 
terms  are  employed  —  being  predestinated  according  to 
the  p>xirpose  of  Him  who  worketh  all  things  after  the 
counsel  of  His  own  will. 

2.  Our  knowledge  of  the  attributes  of  God  requires  us 
to  believe  that  this  plan  was  not  laid  in  the  process  of  du- 
ration ;  at  some  limited  period  antecedent  to  the  event  of 
our  actual  faith  in  Christ.  There  never  could  have  been 
a  point  of  duration  when  God  had  not  chosen  those  to  be 
saved.  If  given  to  His  Son  as  the  reward  of  His  yet  fu- 
ture sufferings,  they  must  have  been  eternally  given.  This 
interprets  the  indefinite  expression  in  the  fourth  verse, 
according  as  Jle  hath  chosen  us  in  Him,  before  tJie  founda- 
tion of  the  toorld. 

III.  To  what  are  believers  chosen?  What  are  these 
spiritual  blessings  of  which  those  chosen  are  to  be  made 
partakers?  In  general  terms  they  are  salvation,  eternal 
life.  But  the  apostle  in  this  paragraph  specifies  particular 
aspects  of  salvation.  1.  That  we  should  be  holy  and  with- 
out blame  before  Hitn  in  love  ;  verse  4.  2.  lledemption  ; 
which  is  explained  to  be  the  forgiveness  of  sins  by  the 
blood  of  Christ ;  verse  7.  3.  That  ice  should  be  accepted 
in  the  beloved ;  verse  6.  That  is,  God  looks  upon  Christ, 
who  is  lovely,  and  for  His  sake  treats  us,  though  vile  and 
unlovely,  as  if  lovely.  This  includes  all  the  blessings  of 
Nos.  1   and  2,     We  are  virtually  clothed  with  His  love- 


Ch.vi-.  I.  4—11.  E  P  II  E  S  I  A  N  S  .  25 

liness,  not  having  our  own  riglitconsness,  wliicli  is  of  tlie 
law,  but  that  wliich  is  througli  the  faitli  of  Christ  —  the 
righteousness  which  is  of  God  by  faitli.^  4.  That  we 
should  be  heirs  —  having  predestinated  tis  unto  the  adop- 
tion of  children  /  verse  5.-  5.  The  last  object  specified 
in  this  paragraph,  and  one  which  was  deeply  interesting 
to  the  Gentile  portion  of  the  Ephcsian  church,  was  that 
He  might  gather  together  in  one,  all  things  in  Christ  (all 
which  being  in  Christ  are  thus  His),  both  which  are  in 
heaven  and  which  are  on  earth ;  A'erse  10.  All  believers, 
whether  they  have  finished  their  course  and  noAV  sleep  in 
Jesus,  or  arc  yet  to  finish  it,  arc  to  be  gathered  into  one 
fold. 

Such  are  some  of  those  spiritual  blessings  the  contem- 
plation of  which  so  enraptured  the  apostle's  mind.  They 
are  not  a  specification  of  all  the  blessings  flowing  to  lost 
sinners  through  Christ,  but  they  are  elementary  truths, 
and  some  of  them  comprehend  the  whole  scheme  of  mei'cy. 
No  wonder  that  the  apostle  should  call  them  the  riches 
of  His  grace,  verse  7  ;  or  that  he  should  say  that  the  Spirit 
searcheth  the  deep  things  of  God.^ 

TV.  What  moved  God  to  such  acts  of  grace  ?  Why  did 
God  imrpose  in  Christ,  and  in  the  fulness  of  time  execute 
His  purpose,  to  bless  us  witli  such  spiritual  blessings  ? 
There  was  no  necessity  in  the  case.  It  was  a  free,  volun- 
tary act.  He  Avas  coerced  by  no  foreign  jjower.  Nor  was 
He  morally  urged  by  a  sense  of  justice.  God  purposed 
in  Himself  according  to  the  good  pleasure  of  His  will ; 
verses  5,  9.  He  was  self-moved.  This  general  principle 
is  taught  in  the  eleventh  verse:  Who  worketh  all  things  af- 
ter the  counsel  of  His  own  will.    David  recognizes  this  prin- 

1  riiil.  iii.  9.  2  Rom.  viii.  17;  Gal.  iii.  29;  iv.  7;  Epli.  iii.  G;  Titus  iii.  7. 

3  1  Cor.  ii.  10. 


26  COMMENTARY.  CHAr.  1. 4—11. 

ciple  of  the  divine  government  in  His  providences.  Accor- 
ding  to  thine  oion  heart  hast  thou  done  all  these  things.^ 
In  the  solitude  of  His  jiast  eternity  He  purposed  in  Himself. 
In  the  silent  depths  of  His  own  infinite  thoughts  and  feel- 
ings, He  foresaw  our  fallen  race,  and  out  of  them  chose  a 
seed  to  serve  Him,  those  whom  He  would  make  holy  in 
love.     It  Avas  an  election  of  grace? 

But  this  purpose  was  not  an  arbitrary  plan,  without  rea- 
son. In  it  was  infinite  wisdom^  and  to  it  God  was  moved 
by  motives.  The  depths  of  this  wisdom,  and  the  goodness 
of  these  motives,  entitle  Him  to  eternal  adoration  and 
gratitude.  To  determine  without  a  reason  or  a  feeling,  is 
not  the  act  of  a  moral  agent,  created  or  uncreated.  Two 
of  these  motives  are  specified  in  the  passage  before  us. 

1.  One  toas  His  own  glory.  It  was  to  the  praise  of  the 
glory  of  His  grace ;  verse  5.  That  we  should  be  to  the 
praise  of  His  glory;  verse  12.  It  was  His  design  to  make 
such  a  display  of  His  perfections,  specially  of  His  grace  in 
raising  from  the  degradation  and  condemnation  of  sin  all 
who  believe,  as  would  call  forth  the  adoring  wonder  of  all. 
If  I  be  lifted  up,  says  the  Saviour,^  I  will  draAV  all  unto  me ; 
that  is,  will  attract  universal  admiration.  To  make  sinful 
creatures  holy,  is  a  glorious  display  of  power.  To  make 
such  eternally  happy,  is  an  equally  glorious  exhibition  of 
grace.     It  makes  His  grace  glorious. 

2.  Tlie  other  motive  specified  is  His  benevolence.  This 
is  explicitly  taught  in  this  paragiMph.  Our  redemption  is 
according  to  the  I'iches  of  His  grace^  which  he  hath  made 
to  abound  toward  us ;  verses  7,  8.  This  tei-m  grace  (favor 
to  the  undeserving)  is  frequently  employed  in  the  New 
Testament.  The  idea  is,  that  God  was  moved  by  love, 
both  in  planning  and   executing  the  scheme  of  redenip- 

1  2  Sara.  vii.  21.  2  Rom.  xi.  5.  3  John  xii.  32. 


Cii.vr.  I.  4—14.  E  P  11  E  S  I  A  N  S  .  27 

tion.  God  gave  His  Son  because  He  loved  the  world ;  not 
with  the  love  of  complacency,  or  apiirobation,  but  of  be- 
nevolence, or  jnty. 

3.  A  love  of  holiness  was  a  motive.  Hence  He  chose  us 
to  be  holy  and  without  blame  before  Him  in  love ;  verse  4. 

Assuming  that  there  must  be  some  supreme  motive,  to 
which  all  others  are  secondary  and  subordinate,  the  inquiry 
is  often  proposed,  what  is  God's  ultimate  end  in  the  re- 
demption of  men?  President  Edwards  advances  the  doc- 
trine that  the  "  last  end,"  or  final  motive,  to  which  all  oth- 
ers are  subordinate,  is  the  divine  glory.  The  argument, 
though  lucid,  is  not  satisfactory  to  all  minds.  God  is 
infinite  in  His  perfections,  both  natural  and  moral.  All 
created  beings,  taken  together,  are  finite.  Compared  with 
Him,  therefore,  they  are  as  the  light  dust  of  the  balance,  of 
which  He  that  weigheth  taketh  no  notice.  Therefore,  the 
inference  is,  that  to  regard  Himself —  His  own  glory  —  is 
right  and  reasonable.  To  this  view,  certainly,  no  moral 
objection  can  be  offered.  It  is  not  low,  unworthy,  selfish. 
That  it  is  a  motive,  none  can  reasonably  doubt.  But  is  it 
one  to  which  all  others  are  subordinate,  or  only  tributary  ? 

Some  have  supposed  benevolence  or  pity  was  the  ulti- 
mate motive  to  which  all  others  were  subordinate.  That 
He  was  actuated  by  a  supreme  desire  for  the  happiness  of 
His  sentient  creatures.  That  God  so  loved  the  world  that 
He  jDrovided  these  spiritual  blessings. 

Another  class  deem  God's  love  of  holiness  the  final 
motive.  That  to  secure  this  He  makes  the  holy  happy,  as 
a  reward  and  inducement. 

To  us  it  does  not  seem  indispensable  that  any  one  of 
these  motives  should  be  ultimate,  to  which  the  others  are 
only  means  to  an  end.  Why  may  not  all  coexist  in  the 
mind  of  Jehovah  —  one  as  ultimate  as  another ;  not  ncces- 


28  COMMENTARY.  Chap.  I.  4— 11. 

sarily  all  equally  important,  but  alike  final?  As  a  perfect 
being,  God  cannot  be  indifferent  to  His  own  glory,  or  foil  to 
appreciate  its  relative  claim,  infinitely  outweighing  tliat  of 
all  creatures.  God  is  also  love,  rich  in  mercy.  Again,  He 
is  not  only  Himself  holy,  but  delights  to  see  holiness  in  His 
creatures.  He  is  pleased  with  their  moral  piety  for  its  own 
sake,  as  intrinsically  lovely. 

Now,  all  these  principles  of  action  may  coexist,  each 
alike  ultimate,  and  though  united,  yet  not  one  dependent 
on  any  other;  and  they  may  together,  as  a  complex  motive, 
have  moved  the  mind  of  the  adorable  Jehovah  to  send  His 
Son  to  redeem  the  world.  The  human  mind  (which  is  an 
image  of  the  divine)  is  constantly  acted  u2:)on  by  complex 
motives  of  unequal  strength,  but  when  combined,  consti- 
tuting a  union  of  powers  in  the  same  direction.  The  vessel 
is  moved  by  the  combined  forces  of  wind  and  steam,  acting 
in  harmony,  though  in  no  way  dependent  on  each  other. 
Any  one  of  these  motives  is  perhaps  sufficient  singly  to 
have  moved  God  to  give  these  spiritual  blessings. 

It  is  a  significant  fact,  not  to  be  overlooked,  that  no  inti- 
mation is  made  that  a  motive  was  found  in  the  foreseen 
goodness  of  the  future  believers.  They  were  to  he  made 
holy,  but  were  not  chosen  because  disposed  of  themselves 
to  be  holy.  Here  the  apostle  does  not  deny  that  God 
foresaw  the  future  piety  of  the  elect  as  a  ground  of  choice, 
but  he  is  silent,  attributing  all  to  God's  saving  grace. 
Other  portions  of  Scripture  do  expressly  deny  this  as  a 
reason :  Who  hath  saved  us,  and  called  us  with  a  holy  cal- 
ling, not  according  to  our  works,  but  according  to  His  own 
purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  began.^ 

1  2  Tim.  i.  9. 


C.nxv.  1. 4-14.  EPIIESIANS.  29 


EXECUTION   OF   THIS   SCHEME   OF   REDEMPTION. 

ANALYSIS. 

//  in  executed  hi/  Cfn-ist.  —  Gocr.s  grace  in  Christ  is  dispensed  wisely. 
—  But  the  certainty  that  this  scheme  shall  not  he  a  failure  does  not 
arise  from  the  efficacy  of  the  means, hut  from  the  energy  of  God. — The 
Spirit  also  seals  the  believer  unto  himself  as  a  possession. 

Thus  far  wo  Lave  considered  the  condition  of  the  divine 
mind,  antecedent  to  any  acts  of  mercy.  The  apostle  gives 
as  full  and  as  clear  a  view  of  the  acts  of  God  in  redemp- 
tion, as  of  His  i^redestinations.  It  remains  to  consider 
what  God  has  clone  to  save  us.  Having  -chosen  a  seed  to 
serve  Him,  what  methods  has  He  employed  to  effect  this 
moral  result  ?  Having  2:)redestinated  some  unto  the  adop- 
tion of  children,  how  does  He  secure  to  them  the  inher- 
itance, and  them  to  Himself  as  a  purchased  possession  ? 

I.  It  is  by  Christ.  Perhaps  no  one  portion  of  the  New 
Testament  gives  a  clearer  view  of  this  truth  than  2  Cor. 
5  :  17,  21,  the  spirit  of  which  is  expressed  in  the  passage, 
God  teas  in  Christ,  reconciling  the  tcorld  unto  Himself. 
The  whole  transaction,  its  conception,  purjaose,  and  execu- 
tion, was  in  Christ :  God  in  Christ,  making  His  rich  grace 
to  abound  unto  sinners. 

But  any  one  who  has  not  had  his  attention  specially 
drawn  to  the  fact,  will  be  surprised  to  see  how  often,  and 
in  what  a  variety  of  ways,  Christ  is  brought  forward  by 
the  apostle  in  the  scrijjture  under  present  consideration. 
We  are  blessed  with  all  spiritual  blessings  in  Christ ; 
verse  3.  He  hath  chosen  us  in  Ilini  (hi  Christ) ;  verse  4. 
He  has  predestinated  us  unto  the  adoption  of  children  hij 
Jesus  Christ ;  verse  5.  He  hath  made  iis  accepted  in  the 
beloved  (Christ)  ;  verse  6.     In  irhom  (Christ)  wo  have  ro- 

3* 


30  C  0  M  M  E  N  T  A  11 Y .  Chap.  I.  4—14. 

demption  through  His  blood,  tlie  forgiveness  of  sins;  verse 
7.  He  purposed  in  the  dispensation  of  the  fuhiess  of  time, 
to  gather  together  in  one,  all  (that  are)  in  Christ;  verse 
10.  In  %ohom  (Christ)  we  have  obtained  an  inheritance ; 
verse  11.  Who  first  (that  is  tlie  Jews)  trusted  in  Christ ; 
verse  12.  In  whom  (Christ)  ye  (Gentile  Ephesians)  also 
trusted  after  that  ye  heard  the  word  of  truth  —  in  whom 
(Christ)  also  after  that  ye  believed,  ye  were  sealed,  etc.; 
verse  13. 

If  all  this  is  without  special  intention  on  the  part  of  the 
apostle,  it  showa  how  deeply  imbued  his  mind  was  with 
the  doctrine  of  Christ's  mediation.  If  intended,  either  on 
his  part  or  that  of  the  dictating  Spirit,  it  exhibits  to  us 
the  importance  of  this  truth,  —  there  is  but  one  mediator 
between  God  and  man.  His  character  and  office  call  forth 
questions  deeper  and  more  vital  than  mere  metaphysics. 
The  Spirit  did,  without  doubt,  intend  to  set  forth  the  Son 
of  God,  the  propitiating  lamb,  as  the  great  theme  of  the 
gospel  ministry ;  and  Paul's  spirit  was  deeply  penetrated 
with  the  truth.  In  view  of  it  he  counted  all  things  but 
loss; — inspired  by  it,  he  determined,  in  his  ministry,  to 
know  nothing  save  Jesus  Christ,  and  Him  crucified.^  The 
whole  Bible,  Old  and  New  Testament,  is  replete  Avith  the 
doctrine  that  God  is  in  Christ,  reconciling  the  world  unto 
Himself. 

II.  GocTs  grace  in  Christ  is  dispensed  \cisely.  God  not 
only  makes  His  rich  grace  in  Christ  to  abound  toward 
us,  but  the  m^anner  in  which  it  is  communicated  and  made 
effi3Ctual,  is  an  exhibition  of  His  infinite  wisdom.  It  is 
with  all  loisdom  and  prudence  (verse  8).  This  is  seen,  not 
only  in  the  scheme  of  mercy,  but  in  its  execution. 

1.  The  conditions  of  salvation  are  wise.  These  are, 
repentance,  love,  submission    to  the  terms   prescribed,   a 

1  1  Cor.  ii.  2. 


CiiAr.  I.  1—14.  EPHESIANS.  31 

spirit  of  obedience,  a  renunciation  of  all  personal  merit, 
and  an  implicit  reliance  on  the  merits  of  Christ  for  accept- 
ance with  God.  All  these  are  designated  in  the  Scrip- 
tures by  the  term  faith.,  which,  in  its  generic  sense,  com- 
prehends them  all.  It  is  a  filial  spirit,  with  the  concom- 
itant feeling  of  trust  in  Christ  as  an  expiatory  sacrifice. 
Although  there  is  no  merit  in  these  affections  which  can 
cancel  past  deficiencies,  they  are  pious,  and  fit  states  of 
mind  on  which  God  can  look  with  complacency.  In  tlie 
exercise  of  faith,  the  guilt  of  past  sin,  and  the  depravity 
of  the  heart,  are  alike  nailed  to  the  cross.  The  cross  not 
only  takes  away  the  penalty  of  sin  to  the  believer,  but  it 
condemns  sin  in  the  flesh,^  that  is,  executes  or  destroys  it. 

2.  The  means  employed  by  God,  in  securing  the  ful- 
filment of  these  conditions,  are  wisehj  chosen.  They  are 
the  truths  of  His  Avord  —  the  gospel  ministry  —  the  organ- 
ization and  ordinances  of  the  church  —  and  His  provi- 
dences—  all  having  for  their  object  to  bring  men  to  Christ 
as  a  Saviour,  and  to  i)romote  the  piety  of  each  believer, 
that  the  man  of  God  may  be  perfect.^  Volumes  could  be 
written  on  the  fitness  of  these  means  of  salvation.  Re- 
vealed truth,  especially  the  truth  as  it  is  in  Jesus,  is  pure, 
full  of  energy,  and  adapted  to  man's  mental  and  moral  na- 
ture. The  law  of  the  Lord  is  perfect,  converting  the  soul. 
The  testimony  of  the  Lord  is  sure,  making  wise  the  simple. 
The  commandment  of  the  Lord  is  pure,  enlightening  the 
eyes.^  The  words  that  I  sj^eak  unto  you,  they  are  S2)irit, 
and  they  are  life.^  God's  word  shall  not  return  unto  Him 
void.^  The  preaching  of  the  gos2:)el  is  a  xoise  agency. 
It  is  the  best  method  of  public  teaching^  and  persuasive  in 
its  influences ;  Avhen  speaking  from  the  heart,  the  heart  is 

1  Rom.  viii.  3.  3  Tsalm  xi.x.  7,  8.  5  IsaiuL  Iv.  11—13. 

2  2  Tim.  iii.  17.  4  John  vi.  G3|  Ilebrcws  iv.  12, 13. 


32  COMMENTARY.  Chap.  1. 4-14. 

reached.  The  organic  churcli,  when  animated  by  the 
Spirit  of  Christ,  is  not  only  a  school  for  the  pious  disci- 
pline of  believers,  but  is  eminently  fitted  to  extend  the 
Redeemer's  kingdom.  The  ordinances  strengthen  the  love, 
the  discipline  forms  the  character  and  controls  the  life. 
What  a  combination  of  holy  influences  jDroceed  from  the 
Christian  church.  Glorious  things  are  spoken  of  thee,  O 
city  of  God !  Of  Zion  it  shall  be  said,  this  and  that  man 
was  born  in  her.  God  says  of  her.  All  my  springs  are  in 
thee.^  God  has  put  in  the  church  a  spirit  of  holy,  benevo- 
lent enterprise,  whose  influences  are  to  bless  the  world,  like 
streams  which,  issuing  from  springs  in  the  hillside,  fertilize 
the  plains  below. 

God  is  wise  in  the  choice  of  means,  and  prudent  in  their 
application  —  skilful  in  the  use  of  them,  foreseeing  and 
jjreventing  all  hindrances  to  their  successful  result.  Many 
good  enterprises  fail  for  want  of  skill  in  their  prosecution. 

The  whole  plan  of  redemption  is  a  deep  mystery,  founded 
in  the  wisdom  of  God.  The  reasons  why  He  has  chosen 
those  He  has,  and  left  others  to  perish  in  their  guilt,  though 
not  found  in  the  desert  of  the  elect,  are,  we  are  confident, 
icise  as  well  as  holy ;  and  when  He  draws  His  chosen  to 
Christ  it  is  an  act  of  wisdom,  as  well  as  of  love  and  power. 
The  2^^'0vide?ices  of  God  wonderfully  conspire  with  His 
word,  and  with  the  efibrts  of  His  jieople,  both  to  the  con- 
version of  sinners  and  to  the  sanctification  of  believers. 
Oh,  the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God!  how  unsearchable  are  His  judgments, 
and  His  ways  past  finding  out.  .  .  For  of  Him,  and  through 
Him,  and  to  Him,  are  all  things ;  to  whom  be  glory  for- 
ever.    Amen.- 

III.  Jjut  the  certainty  that  the  scheme  of  mercy  shall  not 

3  rsalm  Ixxxvii.  2  Rom.  xi.  33, 36. 


Chap.  I.  1—1 1.  EPIIESIAaSTS.  33 

be  a  failure,  does  not  arise  from  tlie  efficiency  of  the 
means,  but  from  the  energy  of  God.  By  His  Spirit  lie 
converts  and  sanctifies  those  chosen.  Christ  has  not  only 
paid  the  price  of  our  ransom,  and  made  it  consistent  for 
God  to  grant  us  the  means  of  salvation,  but  He  has  also 
merited  for  us  the  special  grace  of  tlie  Spirit's  influences  — 
the  Holy  Spirit  of  promise.  This  Jesus  hath  God  raised 
up,  .  .  .  therefore,  being  at  the  right  hand  of  God,  exalted, 
and  having  received  of  the  Father  the  promise  of  the  Holy 
Ghost,  He  hath  slied  forth  tliis,  -which  ye  now  see  and  hear.^ 
This  divine  agent  is  promised  in  the  Old  Testament,  Joel 
2  :28  etc.;  also  in  the  New  Testament,  John  14: 15 — 18; 
16 :  7 — 15.  His  office  is  not  mere  inspiration,  or  spiritual 
illumination,  but  to  renovate,  and,  as  we  shall  soon  see,  to 
seal  the  believer,  and  to  make  effectual  the  gospel.  The 
influences  of  the  Spirit  are  not  only  jjrocured  by  Christ,  so 
that  God  can,  as  a  righteous  lawgiver,  grant  them,  but  this 
is  according  to  His  purpose  of  grace.  It  is  a  part  of  His 
doings,  icho  icorJceth  all  things  after  the  counsel  of  llis  icill 
(verse  11).  Having  chosen  some  to  be  holy,  He  works 
in  tliem  to  will  and  to  do  according  to  His  good  jileasure.^ 
There  is  a  sense  in  which  repentance  is  a  gift.^  So  is  fiiith."* 
Not  only  was  Christ  a  gift,  but  His  spirit  is  equally  so.^  It 
is  also  a  sovereign  and  determined  gift.  It  is  according 
to  the  counsel  of  His  oion  icill.  On  this  principle,  Christ 
encouraged  Himself  Though  many  rejected  Him,  yet,  He 
says,  all  that  the  Father  giveth  me  shall  come  unto  me.*' 
The  effectual  working  of  God's  agency  on  and  in  the  hu- 
man mind,  to  make  the  effect  as  certain  as  in  brute  matter, 
and  not  to  impair  or  in  any  manner  affect  the  agency,  and 
freedom,  and  accountability,  of  the  finite  agent  Himself,  is, 

1  Acts  ii.  32,  33.  3  Acts  v  31;  xi.  IS;  2  Tim.  ii.  25.  5  Matt.  i.'c.  11. 

2  Piiil.  ii.  13.  4  Eph.  ii.  8.  G  Joliu  vi.  37. 


3-1  COMMENTARY.  Chap.  I.  4—14. 

as  yet,  a  mystery, — inexj^licable  and  inconceivable, — ^fact 
to  be  received  by  faith.  Sow  this  is,  is  not  the  question. 
But  is  it  revealed?  No  one,  with  a  particle  of  ti'ue  jDhilos- 
ophy,  can  deny  the  possibility,  for  no  one  can  pretend  to 
know  what  free  agency  is.  He  has  positive  evidence  that 
he  and  his  race  are  free  agents,  and,  as  such,  accountable ; 
but  how  God  is  an  underlying  and  all-comi^rehending  cause 
of  man's  derived,  causative,  energy,  he  does  not  understand. 
No  one  refuses  to  bud  or  graft  his  fruit-trees  till  he  can 
understand  hoio  such  an  act  can  change  the  nature  of  the 
future  fruit.  He  is  satisfied  of  the  fact,  and  acts  accord- 
ingly. So  a  reasonable  man,  not  to  say  one  of  a  filial  sj^irit, 
will  do  in  religion.  He  will  believe  that  He  who  raised  up 
Christ's  dead  body,  can  quicken  and  raise  to  spiritual  life  his 
own  soul,  dead  in  sins.  Instead  of  caviling,  he  will  adore 
the  power,  and  gratefully  seek  the  energy  which  can  reno- 
vate his  moral  nature  and  make  him  holy.  God  not  only 
dwells  in  the  believer's  heart,  as  in  a  temple,  to  be  wor- 
shipped, but,  by  His  gracious  energy,  He  fills  the  temple 
with  light  and  adoring  love.  Salvation  is  both  a  gift  and 
an  acquisition:  All  pious  affections  and  holy  purposes  ai*e 
the  fruit  of  the  Spirit,^  while  the  believer  works  out  his  own 
salvation  with  fear  and  trembliug.^  The  divine  and  human 
agency  are  beautifully  combined  in  2  Thess.  1:11.  Where- 
fore, also,  we  pray  always  for  you,  that  our  God  would  count 
you  worthy  of  this  calling,  and  fulfill  all  the  good  pleasui-e 
of  His  goodness,  and  the  loorJc  of  faith  with  poimr.  These 
two  agencies,  human  and  divine,  are  found  everywhere  in 
the  Bible ;  sometimes  sej^arately,  at  others  combined,  but 
never  explained.  They  are  always  given  in  a  way  which 
implies  their  reception  without  doubt  or  question. 

IV.  The  Spirit  seals.     The  agency  of  God  is  not  confined 

1  GqI.  v.  22,  23.  2  mil.  ii.  12. 


CiiAP.  I.  '1— M.  EPIIESIANS.  35 

to  the  mere  work  of  exciting  holy  dispositions  in  the 
heart,  either  in  the  event  of  regeneration,  or  in  our  pro- 
gressive sanctification.  The  j)rimary  fruits  of  the  Spirit,  it 
is  true,  are  holiness ;  the  neio  man  is  created  in  righteous- 
ness and  true  holiness.  But  often,  and  in  addition  to 
these  primary  effects,  the  Spirit  seals  the  believing  soul  for 
heaven.  This  is  a  distinct  work  of  the  Spirit, —  not  sancti- 
fication, but  a  concomitant  of  it, — or  sanctification  is  the 
seal,  the  existence  of  which  is  an  earnest,  or  pledge,  of 
final  redemption.  This  doctrine  Ave  find  in  verses  13, 
14:  In  tohom,  also,  after  that  ye  believed  ye  icere  seeded 
loitJi  that  Holy  Spirit  of  2)romise,  which  is  the  earnest  of 
our  inheritance  xmtil  the  redemption  of  the  purchased  pos- 
session. ^ 

The  use  of  the  seal  is  for  several  purposes.  We  shall 
consider  only  its  import  in  this  and  kindred  passages.  It 
sometimes  means  to  shut  up,  so  as  to  conceal  oi;  hide. 
It  is  so  used  in  the  Apocalypse.  But  such  is  not  its  mean- 
ing here.  It  means  a  voucher,  or  pledge,  attached  to  a 
document,  that  all  within  is  true,  and  that  all  promised 
shall  be  fulfilled.  Its  value  to  the  receiver  is  as  the 
veracity  and  ability  of  Him  who  has  affixed  the  seal. 

It  entitles  again  the  receiver  to  the  possession  of  some- 
thing valuable,  either  of  present  or  future  delivery.  The 
author  gives  it  as  surety  that  a  full  right  has  been  con- 
veyed. It  is  a  promise  to  the  receiver  of  a  defence  from 
an  invasion  of  this  right,  and  according  to  his  authority  a 
prohibition  to  all  others.  The  seal  is  attached  to  con- 
veyances of  property,  to  wills,  and  to  acts  and  commis- 
sions of  civil  authority.  It  frequently,  though  not  always, 
bears  upon  its  face  a  device,  an  indelible  stamp,  significant 
of  its  character  and  pledge ;  or  the  image  of  the  author,  if 
he  be  one  in  authoiity. 


36  COMMENTARY.  Chap.  1. 4—11. 

The  grounds  of  assurance  in  this  passage  are  of  two 
kinds.  1.  The  first  inferential.  The  present  effects  of 
the  Spirit  are  an  earnest  —  a  Ivind  of  first  fruits  —  of  the 
future  and  final  salvation.  Gesenius,  speaking  of  the  term 
earnest  both  in  Hebrew  and  Greek,  says  "  it  is  a  mercan- 
tile term  which  the  Greeks  and  Romans  appear  to  have 
adoj^ted  from  the  Phenicians."  Webster  gives,  as  one 
of  its  meanings,  "  First  fruits,  that  which  is  in  advance 
and  gives  promise  of  something  to  come.  Early  fruit  may 
be  an  earnest  of  fruit  to  follow.  The  Christian's  peace  of 
mind  in  this  life  is  an  eai-nest  of  future  peace  and  happi- 
ness. The  earnest  of  the  Spirit  is  given  to  the  saints  as 
the  assurance  of  their  future  enjoyment  of  God's  favor  and 
presence."  He  adds  :  "  In  a  wider  sense,  a  pledge  or 
assurance  of  more  to  come  hereafter."  The  believer 
gathers  from  his  present  piety,  of  which  he  is  conscious, 
not  only  the  assurance  that  he  shall  j^ersevere  in  a  life 
of  godliness,  but  that  it  shall  be  more  and  more.  His 
present  attainments  in  holiness  and  bliss  are  only  the  first 
sheaves  of  a  richer  harvest. 

2.  But  this  earnest  is  not  confined  to  a  mere  act  of  the 
judgment,  inferring  the  future  attainment  because  of  pres- 
ent piety,  which  God  has  ])romised,  if  begun  shall  be  ]>er- 
fected.  But  there  is  attending  these  gi-acious  exercises 
XX,  fall  assurance  of  hope}  The  foundation  of  this,  though 
in  some  respects  inexplicable,  is  laid  in  that  filial  spirit, 
that  spirit  of  adoption  which  the  apostle  describes  in 
Kom.  8:  14-17.  "For  as  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God.  For  ye  have  not 
received  the  spirit  of  bondage  again  to  fear ;  but  ye  have 
received  tlie  spirit  of  adoption,  whereby  we  cry,  Abba, 
Father.     The  Spirit  itself  beareth  witness  with  our  sjjiiit, 

1  Heb.  \  i  11. 


Chap.  I.  1—11.  E  P  H  E  S  I  A  N  S  .  37 

that  Ave  are  the  children  of  God ;  and  if  children,  then 
heirs."  Tliis  hope,  arising  from  the  tokens  of  God's  love 
communicated  to  the  soul  by  the  Spirit,  is  brought  to 
view  in  Rom.  5  :  G.  "And  hope  raaketh  not  ashamed, 
because  the  love  of  God  is  shed  abroad  in  our  hearts 
by  the  Holy  Spirit  which  is  given  unto  us;"  as  the 
infant,  gazing  into  the  smiling,  benignant  face  of  its 
mother,  reads  the  love  of  her  soul,  and  blissfully  con- 
fides in  her  affection  and  cai-e.  From  such  love  it  feels 
nothing  but  good  can  come.  The  Spirit  not  only  affixes 
the  seal  on  the  soul,  but  interprets  it  to  the  consciousness 
of  the  believer,  Avhich  He  sanctifies.  He  is  a  loitnessing 
Sjyirit. 

-This  seal  shall  remain  unbroken  until  the  redemption 
of  the  2)urchased  2)ossession, —  till  heaven,  holiness,  and 
perfect  bliss  shall  be  possessed.  This  is  the  glorious 
liberty  of  the  children  of  God.^ 

God  created  Adam  in  His  own  image,  but  permitted 
the  image  to  be  effaced.  But  when  restored  in  Christy  a 
pledge  is  given,  both  to  Christ  and  to  the  believer,  that  it 
shall  not  again  be  broken.- 

This  is  a  sublime  exhibition  both  of  the  plan  of  redemp- 
tion and  its  execution.  It  is  a  system  of  gospel  divinity, 
in  which  are  seen  the  love,  the  wisdom  and  the  power 
of  the  trivme  God :  Father,  Son  and  Holy  Ghost.  The 
Father,  our  Father  and  the  Father  of  our  Lord  Jesus 
Christ,  in  love  chooses  us  —  chooses  us  in  Christy  and 
redeems  us  by  His  blood ;  and  we  are  sanctified  and 
sealed  by  the  Holy  Spirit.  Nothing  can  make  more 
manifest  than  this  portion  of  the  epistle,  the  unity  and 
yet  the  personal  distinction  of  the  Godhead;  a  doctrine 

1  Kom.  viii.  21 ;  M\A\.  iv.  30.  2  Jobu  x.  2G-30. 


38  COMMENTARY.  Chap.  I.  15,  16. 

which  underlies  and  wonderfully  modifies  the  whole  gos- 
pel revelation. 

Praise  God,  from  whom  all  blessings  flow ; 
Praise  Him,  all  creatures  here  below; 
Praise  Him  above,  ye  heavenly  host; 
Praise  Father,  Son  and  Holy  Ghost. 


THE   apostle's   GRATITUDE   FOR  GOD'S   EFFICACIOUS   GRACE 
IN  THEIR   FAITH   AND   LOVE. 

Verses   15,  16.     Wherefore  I  also,  after  I  heard  of 
your  faith  in  the  Lord  Jesus,  and  love  unto  all 
16  saints,  cease  not  to  give  thanks  for  you. 

WTierefore. — The  apostle  gives  thanks  because  the  i^ur- 
poses  of  God's  grace  had  been  realized  in  the  members 
of  the  Church  at  Ephesus.  Not  only  were  they  chosen, 
but  had  actually  become  Christians ;  the  praise  of  which 
is  due  not  to  themselves,  but  to  Him  who  worketh  all 
things  after  the  counsel  of  His  own  will.  I  also,  as  well 
as  yourselves  and  as  all  Christians  who  know  and  rejoice 
in  your  spiritual  blessings,  and  in  this  efficacious  grace. 
After  I  heard,  as  he  was  doubtless  frequently  hearing 
while  long  absent  and  distant  from  them,  of  your  faith 
in  the  Lord  Jesus  ;  —  their  trust  in  Him  as  the  Redeemer, 
and  their  accej^tance  of  Him  as  their  Lord  and  Saviour. 
Jesus  is  called  Lord,  without  reasonable  doubt,  because 
He  is  the  Supreme  Jehovah  of  the  Old  Testament ;  Lord 
Jesus,  or  God  manifest  in  the  flesh,  the  head  over  all 
to  the  Church.  And  love  to  all  the  saints :  Not  only 
implying  general  good-will,  which  Christians  exercise 
towards  all  men  —  true   benevolence   which    grace   puri- 


Chap.  I.  15,  1G.  E  P  II  E  S  I  A  N  S  .  39 

lies  and  strengthens  —  but  holy  love,  love  because  of  the 
purity  and  loveliness  of  the  saints  themselves.  If  the 
Ephesian  Christians  loved  Christ  they  must  love  those 
who  arc  in  His  image,  and  exhibit  His  spirit,  which  is 
the  character  of  saints.  Faith  in  Christ  and  brotherly 
love  are  characteristics  of  the  true  Christian.  Strictly 
understood,  they  are  not  the  whole  spiritual  frame  of 
the  renewed  soul.  They  include  and  represent,  how- 
ever, all  true  godliness.  Faith  and  love  imply  and  re- 
ciprocally i^romote  each  other.  ^  He  who  believes  in  Christ 
has  set  to  his  seal  that  God  is  true,  which  is  piety ;  while 
he  who  loves  the  saints  has  a  heart  which  necessarily 
yearns  over  a  sinful,  wretched  world.  Peter  recognizes 
this  relation  —  add  to  brotherly  kindness,  charity,  that  is, 
universal  benevolence.^  All  the  Christian  graces  grou}) 
around  any  one  grace  in  lively  exercise. 

I  cease  not  to  give  thanks.  His  gratitude  was  habitual. 
The  blessings  of  which  these  Christians  at  Ephesus  had 
been  made  partakers  were  unspeakably  imjDortant ;  which 
deeply  and  constantly  affected  the  mind  of  the  apostle. 
True  piety  implies  a  susceptibility  of  mind  —  one  easily 
impressed  with  any  religious  consideration.  The  apostle 
was  grateful  not  only  for  personal  blessings,  but  for  those 
bestowed  on  his  brethren. 


GRATITUDE   IS   ACCOMPANIED   WITH   PRAYER. 

Yersc  16.     Making  mention  of  you  in  my  prayers. 

He  prays  for  the  continuance  and  increase  of  these  gra- 
cious influences.      Doubtless  his  prayer  was  as  habitual  as 

1  Gal.  V.  6;  ITim.  i.  14.  2  2  Tctcr  i.  7. 


40  COMMENTARY.  Chap.  I.  17-23. 

liis  gratitude.  The  occasions  for  prayer  both  for  ourselves 
and  otliers  are  constantly  occurring,  and  urgent.  Grace 
gives  to  the  soul  an  instinctive  tendency  to  prayer.  The 
thoughts  are  replete  with  reasons  for  it;  and  the  heart  is 
susceptible  to  every  reason.  Habitual  prayer  is  no  hin- 
drance to  the  diligence  of  one  who  is  fervent  in  spirit. 
There  are  minds  to  which  prayer  is  a  burthen.  But  to 
tlie  soul  thoroughly  imbued  with  religious  sentiments  it  is 
like  food  to  the  hungry,  or  cold  water  to  the  thirsty. 

This  prayer  of  Paul  gives  us  a  view  not  only  of  his  confi- 
dence in  prayer,  and  of  his  comprehensive  appreciation  of 
the  blessings  of  the  gospel,  but  of  a  heart  of  genuine 
benevolence  and  sympathy,  such  as  grace  only  awakens. 
He  was  anxious  that  his  brethren  should  go  on  unto  per- 
fection.^ Their  spiritual  j^rogress  was  an  object  of  intense 
desire,  as  seen  in  Phil.  1 :8-ll.  God  is  my  record  how 
greatly  I  long  after  you  all  in  the  bowels  of  Jesus  Christ. 
And  this  I  pray,  that  love  may  abound  more  and  more 
in  knowledge  and  all  judgment,  that  ye  may  .ai^prove  things 
that  are  excellent,  that  ye  may  be  sincere  and  without 
offence  till  the  day  of  Christ ;  being  filled  Avith  the  fruits  of 
righteousness,  which  are  by  Jesus  Christ  unto  the  glory 
and  i^raise  of  God.  This  desire  Avas  not  in  behalf  of  the 
Church  at  PliilipjDi  alone;  but  of  that  at  Ej)hesus,  and  of 
all  Christians. 


THE    OBJECT    OF  HIS    PRAYER SPIRITUAL    ILLUMINATION. 

Yerses  17 — 23.  That  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  unto  you  the 
spirit  of  wisdom  and  revelation  in  the  knowledge  of 

iPhil.  iii.  14;  Heb.  vi.  1. 


Chap.  I.  17—23.  EPIIESIANS.  41 

18  Him :  the  eyes  of  your  understanding  being  enlight- 
ened ;  that  ye  may  know  what  is  the  hope  of  His 
calling,  and  what  the  riches  of  the  glory  of  His  in- 

19  heritance  in  the  saints ;  and  Avhat  is  the  exceeding- 
greatness  of  His  power  to  us-ward  who  believe,  ac- 

20  cording  to  the  working  of  His  mighty  power ;  which 
He  ^vrought  in  Christ,  when  He  raised  Him  from  the 
dead,  and  set  Him  at  His  own  right  hand  in  the 

21  heavenly  places,  far  above  all  principality  and  power 
and  might  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which 

22  is  to  come  ;  and  hath  put  all  things  under  His  feet, 
and  gave  Him  to  be  the  head  over  all  things  to  the 

23  church,  which  is  His  body,  the  fulness  of  Him  that 
filicth  all  in  all. 


A  ^'^  A  L  Y  S  I  S  . 

Tlie  apostle  prays :  —  Thai  tJtei/  maij  know  and  appreciate  God —  ITis 
perfections.  —  Thai  they  may  have  a  licely  apprehension  of  that 
future  blessedness  to  tvhich  they  were  called,  and  for  trhich  they 
hoped ;  that  is,  future  (jlory  and  eternal  life,  in  which  they  are  to 
he  God's  inheritance. —  And  finally  of  the  exceeding  power  exerted 
in  their  renovation  and  exaltation ;  rescmhliny  that  exerted  in  the 
resurrection  and  exaltation  of  Christ. 

I.  Verse  17.  The  God  of  our  Lord  Jesus  Christ  (sec 
notes  on  verse  third),  tJie  Fatlier  of  glory.  —  The  Hcbrevr, 
by  which  the  Greek  of  the  New  Testament  is  frequently 
modified,  would  allow  us  to  render  this  the  glorious  Father. 
It  may  also  be  rendered,  as  the  order  of  the  words  indicates, 
the  Father  of  glory ;  that  is,  the  Source  of  glory,     Doth 

4* 


42  COMMENTARY.  Chap.  I.  17—23. 

arc  true ;  and  the  expression  may  intentionally  convey 
both  ideas.  The  infinite  excellence  of  God  is  glorious. 
lie  is  glorious  in  holiness.  God  is  light,  and  in  Him  is  no 
darkness.^  This  is  the  glory  of  holiness.  This  city  had 
no  need  of  the  sun,  etc.,  to  shine  in  it;  for  the  glory  of 
God  did  lighten  it.^  This  glory  is  displayed  in  creation, 
in  God's  moral  government,  and,  emphatically,  in  His  grace. 
It  was  this  last  thought,  doubtless,  which  called  forth  here 
the  expression.  There  is  nothing,  again,  glorious  in  the 
universe,  of  which  He  is  not  the  author,  and  which  is  not 
a  reflection  of  Him.  All  other  glory  is  secondary  —  origi- 
nated by  Him.  God  is,  in  this  sense,  the  Father  of  glory. 
The  meaning  is  thus  full  and  comprehensive.  Christ  is 
said  to  Bit  on  a  throne  of  glory?  A  designation  of  divinity. 
In  the  exjiression,  inay  give  unto  you  the  spirit  of  loisdom^ 
the  object  prayed  for  is  an  improved  power  of  knowing 
God,  or  of  so  apprehending  flis  perfections  as  to  appreciate 
them,  as  what  follows  shows.  The  spirit  of  wisdom  means 
a  mind  disposed  to  know  God  —  to  have  not  only  an  intel- 
lectual perception,  but  a  puoper  feeling,  or  an  appreciating 
power.  To  have  a  sense  of  our  weakness,  is  something 
more  than  to  7cnozo  that  we  are  weak.  To  have  a  sense  of 
our  sinfulness,  is  something  more  than  to  know  we  liave 
done  wrong.  It  includes  a  sense  of  God's  goodness,  whicli 
jDenetrates  deeper  than  mere  intelligence.  Thus,  to  have  a 
spirit  of  vnsdoin,  gives  a  replete  idea.  A  work  of  genius 
in  the  fine  arts,  to  be  observed  justly,  so  as  to  be  appre- 
ciated, needs,  in  the  observer,  the  spirit  of  its  author. 
Wisdom  frequently  means  pi-actical  knowledge,  in  distinc- 
tion from  mere  perception,  or  science.  Here  reference  is 
had  to  that  insight,  or  deep  knowledge  of  divine  things 
which  the  Holy  Spirit  alone  can  give,  and  which  is  fre- 

1  1  John  i.  5.  2  Kev.  xxi.  23.  3  Matt.  xix.  2S ;  xxv.  31. 


Chai'.  I.  11— -S).  E  P  H  E  S  I  A  N  S  .  43 

quently  called  sjm'itiml  illumination.  By  those  thus  en- 
lightened, God  and  the  Gospel  are  splritualli/  dtscevnal} 
Such  have  an  unction  from  the  Holy  One,  and  know  all 
things.^  The  apostle  adds,  and  revelation ;  that  is,  in  the 
same  manner,  the  sjylrit  of  revelation.  This  term,  ordina- 
rily, has  reference  to  divine  communications,  of  religious 
knowledge,  given,  by  inspiration  or  otherwise,  by  the  Holy 
Spirit.  It  here,  however,  has  reference  to  the  power  to 
understand,  or  so  to  receive  as  to  appreciate  the  communi- 
cations already  made;  and,  ordinarily,  those  made  through 
others.  As  teachers,  this  was  specially  needed ;  and  hence 
God  often  gave  not  only  sudden  revelations  to  the  New 
Testament  prophets,  but  also  He  gave  them  an  insff/ht  into 
revelations  already  received  from  others,  by  which  Ihey 
were  enabled  to  intei^ret  infallibly  and  profoundly.  This 
general  illumination  was  shared,  in  some  degree,  by  all  be- 
lievers as  sanctified.  For  a  distinction  between  these  two 
kinds  of  revelation,  inspiration  and  illumination,  see  1  Cor. 
2;  specially  tenth  and  thirteenth  verses  compared  with 
the  fourteenth  verse.  God  hath  revealed  them  vnto  us  In/ 
I/is  /Spirit. —  They  are  words  which  the  Holy  Ghost  teach- 
eth.  But  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  unto  him ;  neither 
can  he  know  them ;  for  they  are  spiritualhj  discerned. 
This  is  spiritual  illumination  —  the  revelation  v^'h'iQhV'Awl 
prays  may  be  given  not  only  to  religious  teachers,  but  tu 
all  Christians.     This  is  being  taught  of  God.^ 

In  the  knowledge  of  Him  ;  that  is,  of  God.  It  cannot  be 
that  Paul  prays  that  these  Christians  should  know  merely 
that  God  is  a  Spirit ;  that  He  is  the  Creator  of  all  things ; 
or  that  He  is  a  sinless  Being ;  or  that,  in  love.  He  had  given 

1  1  Cor.  ii.  14.  3  Isaiah  liv.  13;  Joliu  vi.  45;  1  John  ii.  11. 

2  1  .Tohn  ii.  20,  2". 


44  COMMENTARY.  Chap.  17— 23. 

His  Son  to  die.  All  this  knowledge  is  implied  in  their 
having  assumed  the  name  of  Christians.  The  knowledge 
here  prayed  for  must  be  intenser;  knowledge  inxorought 
by  the  Spirit,  and  which  fertilizes  the  affections. 

II.  Verse  18.  The  eyes  of  your  understanding  {heart) 
heing  enlightened. — The  apostle  pi-ays  that  the  Father  of 
glory  may  give  to  those  already  believers  a  spirit  of  wisdom 
and  revelation,  by  enlightening  the  eyes  of  their  hearts. 
The  Avord  translated,  in  our  version,  "understanding," 
though  frequently  it  has  reference  to  the  intellect  exclu- 
sively, does  occasionally  include,  also,  the  feelings.  But  the 
best  authorities  give,  in  the  original  text,  the  term,  which 
should  be  translated  heart,  and  not,  as  in  our  version, 
understanding.  Though  that  translated  understanding 
may  refer  to  an  exercise  of  the  intellect  only,  and  that 
which  is  translated  heart,  to  the  feelings  only,  still  each 
term  often  includes  both  ideas.  This  usage,  indicating  a 
complex  mental  state  of  knowledge  and  feeling,  is  the 
most  common ;  and  is  intended  by  the  apostle  in  this  in- 
stance, whichever  term  may  have  been  employed.  That 
the  perception,  or  discerning  power  of  the  soul,  is  the 
prominent  thought,  is  obvious.  It  is  the  eye  of  the  heart, 
and  it  is  to  be  supplied  with  light;  but,  through  the  affec- 
tions, sin  has  diseased  the  eye  of  the  soul ;  to  see  clearly, 
it  must  be  anointed  with  eye-salve.  This  God  does  by  His 
Spirit.^  All  sanctification  is  attended  with  illumination. 
All  increase  of  holiness  is,  therefore,  an  increase  of  knowl- 
edge. This  is  a  doctrine  which  unbelievers  often  deem 
fanaticism,  but  which  is  clearly  taught  in  Scripture,  and  is 
the  experience  of  Christians.  Believers  are  ti*anslated  out 
of  darkness  into  light.  Not  only  the  eyes  of  those  phys- 
ically blind  were  opened  by  Christ,  when  on  earth,  but  His 

1  Rev.  iii.  18;  1  Julin  ii.  20,  27. 


Chap.  I.  17—23.  EPIIESIANS.  45 

Si>irit  now  opens  the  eye  of  the  soul.  Tliis  is  true  at  con- 
version. The  light  of  the  Christian,  also,  in  his  onward 
progress,  shines  more  and  more  unto  the  perfect  day.  Not 
only  the  light  of  his  own  piety  shines  increasingly  as  he 
ripens  in  knowledge  and  Christian  experience,  but  God 
shines  more  and  more  in  u[)on  his  heart,  in  the  face  of 
Jesus  Christ.  The  effect  is,  that  he  has  clearer  views  of 
divine  truth  generally ;  that  is,  of  God;  and  specially 
of  the  objects  of  his  hopes,  the  nature  and  riches  of  that 
glory  which  God  regards  even  as  his  inheritance,  and  a 
clearer  and  more  practical  sense  of  the  power  of  God  in 
his  own  religious  experience.  These  subjects  open  to 
his  vision  wider  and  richer,  and  with  a  living  reality. 

The  enlightening  of  the  eyes  of  the  heart,  is  only  another 
expression  for  a  si)irit  of  wisdom  and  revelation.  Its  ob- 
ject is,  in  general,  to  know  God,  but  specifically  carried  out, 
and  more  experimentally,  in  what  follows:  tliat  ye  mai/ 
l-noio  what  is  the  hojye  of  Jlis  calling ;  that  is,  that  you 
may  be  able  to  appreciate  that  eternal  life  which  is  the 
object  of  your  hope,  and  to  which  God  has  called  you. 
Believers,  as  these  Ephesian  Christians  were,  must  have 
already  considered  the  hopes  of  the  gospel  as  the  pearl  of 
great  price,  or  they  would  not  have  left  all  for  it,  coimting 
them  but  loss.  But  as  Christians  advance  in  spiritual  life, 
and  are  tilled  with  the  fulness  of  Christ,  heaven  will  be, 
both  here  and  hereafter,  increasingly  lovely  and  attractive. 
The  Christian,  sijecially  during  seasons  of  religious  declen- 
sion, fails  in  a  painful  degree  to  appreciate  the  objects  of 
his  heavenly  hopes.  They  are  to  his  obscured  vision  like 
objects  seen  in  a  dusky  horizon.  Heaven,  in  this  state  of 
the  affections,  draws  upward  the  soul  with  fuller  force. 
The  earth  presents  its  treasures  Avith  a  nearness  and  at- 
tractiveness which  fixes  the  eyes  of  the  soul  to  earth,  like 


46  COMMENTARY.  Chap.  I.  17—23. 

Bunyan's  "man  with  the  muck-rake."  But,  let  the  eyes  of 
the  heart  be  enhghtened  by  grace,  and  vanity  is  stamped 
on^  every  earthly  interest,  and  heaven  is  alone  worthy  of 
asj^iration.     His  treasure  is  there,  and  his  heart  is  there. 

Of  His  calling.  —  To  which  God  invites,  and  effectaalhj 
calls.  God  calls  all  by  His  invitations.  He  effectually 
calls  only  those  whom  He  has  chosen  to  be  holy,  etc.^  The 
calling  of  God  cannot  be  said  to  be  without  repentance ; 
that  is,  without  change  of  purjDose,  if  mere  invitation  is 
meant ;  for  if  one  refuse  when  called  in  that  sense,  he  is 
rejected,  and  often  ceases  to  be  called  even  before  death .^ 
It  cannot  be  said,  not  many  noble,  etc.,  are  called,  if  it 
mean  mere  invitation,  for  great  and  small  are  called ;  but 
the  mighty  frequently  scorn  the  invitation,  and  are  thus  not 
effectually  called ;  that  is,  God  does  not  give  them  repent- 
ance nor  fiith.  This  is  a  calling  which  is  without  repentance 
on  the  part  of  God.  Though  not  many,  yet  some  mighty, 
and  some  noble,  are  so  called  as  to  obey ;  they  are  made 
willing  in  the  day  of  God's  power. 

And  lohat  the  riches  of  the  glory  of  JETis  inheritance  in 
the  saints.  —  To  whom  does  this  inheritance  belong  ?  Are 
heaven  and  God  the  saints'  inheritance,  or  the  saints  God's 
inheritance  ?  Both  doctrines  are  true,  and  abundantly 
taught  in  the  Scripture.  But  which  is  the  idea  here? 
1.  The  saints  have  such  an  inheritance.  The  land  of 
Canaan,  which  is  a  type  of  heaven,  was  an  inheritance  of 
Israel.  This  is  too  familiar  to  need  references  as  proof. 
The  New  Testament  is  replete  with  the  idea  of  a  future, 
heavenly  inheritance.  It  is  the  great  inspiring  theme  of 
the  gospel.  The  saints  are  the  adopted  children  of  God, 
and  if  children,  then  heirs.  According  to  His  abundant 
mercy,  hath  He  begotten  us  again  unto  a  lively  hoj'^e  by  the 

1  Kom.  xi.  29;  1  Cor.  i.  20.  2  Matt,  xxiii.  37—39. 


Chap.  I.  17— 2^3.  EPHESIANS.  //  47 


resurrection  of  Jesus  Christ  from  the  dead,  to  an  inher- 
itance incorruptible  and  nndefiled,  and  that  fadeth  not 
away,  reserved  in  heaven.^  The  other  view,  however,  is 
equally  analogous  to  the  teachings  of  Scripture,  and  we 
think  is  easily  shown  to  be  its  meaning  in  this  place.  It 
is  analogous  to  other  Scripture.  Moses  prayed  that  God 
would  take  the  Israelites  as  His  inheritance.  If  now  I 
have  found  grace  in  Thy  sight,  O  Lord,  let  my  Lord,  I 
pray  Thee,  go  among  us  and  pardon  our  iniquity  and  our 
sin,  and  take  us  for  Thine  inheritance?  Thou  shalt  bring 
them  in,  and  plant  them  in  the  mountain  of  Thine  inher- 
itance^ in  the  place,  O  Lord,  which  Thou  hast  made  for 
Thee  to  dwell  in.^  The  Lord  hath  taken  you  and  brought 
you  forth  out  of  the  iron  fui-nace,  even  out  of  Egyi)t,  to  be 
unto  Him  a  people  of  inheritance^  The  people  are  here 
God's  inheritance.  In  the  next  verse,  the  land  is  said  to 
be  given  to  this  people  for  an  inheritance.  Both  are  a  type 
of  heaven.  Heaven  shall  be  given  to  the  saints  as  an 
inheritance,  and  the  saints  are  God's  inheritance.  Com- 
pare Deut.  9:26;  32:9,  where  it  is  said :  The  Lord's 
portion  is  his  people ;  Jacob  is  the  lot  of  his  inheritance. 
Also  1  Sam.  10  : 1 ;  1  Kings  8  :  51 ;  Psalm  28  :  9 ;  33  :  12 ; 
79  : 1 ;  94  :  14.  These  are  but  a  few  of  the  instances  which 
show  that  to  interpret  the  inheritance  here  sjjoken  of,  as 
God's,  is  analogous  to  large  portions  of  the  Bible,  To  the 
Son  was  promised  the  heathen,  when  converted,  as  an 
inheritance.^  The  saints  are  God's  treasure.  They  shall 
be  mine,  saith  the  Lord  of  hosts,  in  that  day  when  I 
make  up  my  jexnels^  In  the  eighteenth  verse,  God  is  said 
to  have  an  inheritance  in  the  saints.  Some  have  their 
treasure  in  perishable  riches,  in  land  and  gold;  God  has 


1  1  retir  i.  3,  4.  •>  Exodus  xv,  17.  '-  r.^.alm  ii.  8. 

2  Kxodus  xxxi\    r*.  4  Dout.  iv.  IJO.  n  Malaclii  iii.  IT. 


48  COMMENTARY.  Chap.  I.  17—23. 

His  in  saints.  They  are  also  ITis  inlieritaiice,  "which  makes 
it  ex]3licit.  Sinners  —  ore,  and  dross,  and  miry  clay  —  con- 
verted into  jewels!  which  God  condescends  not  only  to 
regard  as  a  possession,  an  inheritance,  but  a  rich  inheri- 
tance— a  gloriously  rich  inheritance.  No  wonder  that,  to 
inspire  their  hopes,  Paul  should  beseech  God  to  quicken 
their  spiritual  perceptions,  and  give  intensity  to  their 
appreciation  of  what  they  are  to  become  in  the  estimation 
of  God.  "  This  glory  is  incomprehensible  to  the  natural 
man;  the  enlightened  eyes  of  the  heart  alone  can  conceive 
it."  It  doth  not  yet  appear  what  we  shall  be,  but  we  know 
that  when  He  shall  appear  we  shall  be  like  Him,^  and  there- 
fore God  will  love  us. 

It  might  be  added,  in  proof,  that  this  inheiitance  is 
God's,  and  not  ours ;  that  if  it  be  the  saints'  inheritance,  it 
addds  no  new  idea  to  the  preceding  part  of  the  passage  — 
the  Ji02ye  of  the  saints.  It  would  only  give  a  new  phase 
to  the  same  object  of  the  apostle's  prayer.  Our  interpre- 
tation makes  it  a  distinct  object. 

III.  Verse  19.  The  third  specific  object  of  the  apostle's 
j)rayer  is,  that  they  may  be  able  to  appreciate  the  exceed- 
ing power  exerted  in  their  renovation  and  exaltation. 
And  lohat  is  the  exceeding  greatness  of  His  power  to  us- 
vKird  toho  believe.  —  Faith  is  here  an  effect  of  divine 
j)OWer;  great,  exceeding  great.  Here  is  again  brought  to 
view  the  mysterious  doctrine  of  divine  agency,  in  connec- 
tion with  deriA'cd  human  agency.  To  believe' is  an  act  of 
the  creature,  and  yet  it  is  the  result  of  God's  power.  "I 
live,"  says  the  apostle ;  "  yet  not  I,  but  Christ  liveth  in  me."- 
In  conversion,  and  in  all  subsequent  holy  exercises,  the 
divine  agency  underlies  ours  —  a  cause  of  a  cause,  a  foun- 
tain of    a  fountain.      Though   our   exercises,   as   in  faith 

1  1  John  iii.  2.  2  Gal.  ii.  20. 


Chap.  I.  17—23.  EPHESIANS.  49 

and  love,  etc.,  are  effects  from  the  causative  energy  of 
our  minds,  botli  these  exercises  and  our  causative  en- 
ergy are  the  effects  of  the  divine  causative  energy,  which 
"  Avorketh  all  things."  Our  piety  is  not  composed  of  two 
streams,  one  human  and  the  other  divine,  but  all  holy  de- 
sires and  acts  are  to  be  traced  up  to  God,  through  our  oion 
free  agency.  The  nature  of  these  effects  of  divine  power 
is  unlike  that  exerted  on  brute  matter.  Our  rational,  moral 
agency,  makes  us  accountable  —  the  subjects  of  praise  or 
blame.  The  saints  are  to  receive  rewards  of  grace,  but  it 
is  to  be  a  crown  of  righteousness. 

No  one,  except  his  eyes  have  been  enlightened,  can  ap- 
preciate the  power  which  jiurifies  his  affections-  and  ener- 
gizes his  will.  lie  must  understand  the  power  of  the 
depravity,  to  be  overcome  by  grace ;  the  nature  and  pecu- 
liar spiritual  character  of  those  affections  which  flow  from 
the  heart  whose  suscejDtibility  has  been  quickened  by  the 
Holy  Spirit.  This  is  exj^erLmental  knowledge.  In  it  the 
illiterate  believer  may  surpass  the  most  sagacious  unbe- 
liever. 

The  measure  of  the  power  exerted  in  renewing  the  sin- 
ner, is  that  exerted  in  raising  to  life  the  dead  body  of 
Christ,  and  in  His  subsequent  exaltation. 

Verses  19,  20.  According  to  the  working  of  Sis  mighty 
power,  tchich  He  xor ought  in  Christ,  xohen  He  raised  Him 
from  the  dead.  —  According  ?o,  that  is,  equal  in  degree, 
though  not  like  it  in  character.  One  was  exclusively  a 
physical  effort,  the  other  purely  moral ;  but  alike  requiring 
divine  energy.  Working,  oi*,  as  it  might  have  been  trans- 
lated, the  energy,  which  is  to  be  distinguislied  from  poice?; 
which  is  here  the  mere  idea  of  potentiality  —  which,  devel- 
oped and  in  exercise,  becomes  energy,  or  is  working.  It 
is  power  put  forth,  as  in  the  act  of  raising  Him  from  the 

5 


50  COMMENTARY.  Chap.  I.  17—23. 

dead.  Mighty  ^yoicer^  is  emphatic.  The  accumulation  of 
terms  in  this  j^aragraj^h  is  to  give  intensity  to  the  idea. 
The  thought  is  incomprehensible  —  infinite  power  and  infi- 
nite exaltation  !  Nothing  short  of  that  energy  which  raised 
Christ  from  the  dead,  and  exalted  Him,  can  make  a  sinner 
holy.  They  who  think  it  the  result  of  the  mere  agency 
of  truth,  according  to  the  agency  of  the  human  will,  not 
only  overlook  the  teachings  of  the  gospel  generally,^  but 
take  a  very  partial  view  of  the  explicit  teachings  of  this 
remarkable  passage.  The  enlightened  heart  sees  and  feels 
a  deeper  and  more  experimental  sense.  Not  a  hidden 
sense,  except  to  those  who  believe  not.^ 

Verse  20.  And  set  Him  at  Sis  oicn  right  hand  in  the 
heavenly  places.  —  To  be  seated  at  the  right  hand,  teaches 
that  God  has  exalted  His  Son,  in  His  human  as  well  as  His 
divine  nature,  to  share  with  Him  in  the  administration  of 
the  government  of  the  universe ;  specially  of  the  Church, 
the  kingdom  of  Christ.  In  the  heavenly  places,  may  mean 
not  only  in  heaven,  to  which  Christ  has  ascended,  where 
He  is  honored  as  a  king  jointly  with  the  Father,  who  de- 
lights to  honor  His  beloved  Son,  but  in  heavenly  things,  in 
thmgs  pertaining  to  God,  to  religion,  to  salvation.  Both 
are  true,  and  both  may  be  intended  here. 

Verse  21.  Far  above  all  XTrincipality,  and  power,  and 
might,  and  dominion,  and  every  name  that  is  7iamed_,  not 
only  in  this  world,  hut  also  iii  that  which  is  to  come.  —  In 
this  verse,  Christ's  superiority  over  all  creatures,  good  or 
evil,  of  time  or  eternity,  is  declared.  They  are  servants, 
he  is  a  Son.  This  regards  chiefly  the  dignity  of  His  per- 
son. In  the  next  verse  is  declared  the  dignity  of  His 
authority. 

Verse  22.  And  hath  put  all  things  under  His  feet,  and 

1  John  i,  12, 13.  2  2  Cor.  iv.  3,  4;  John  x.  26. 


Cii.vr.  I.  17—23.  EPIIESIANS.  51 

gave  Him  to  he  the  head  over  all  things  to  the  Church.  — 
All  things  are  subject  to  Him,  In  His  original  and  higher 
nature,  as  the  eternal  Word,  He  has  universal  dominion  as 
one  with  the  Father.  This  He  laid  aside,  at  least  veiled 
the  glory  of  it,  while  on  earth.  To  this  He  has  returned, 
and  with  His  assumed  nature,  to  Him  has  been  given  all 
power  in  heaven  and  on  earth.^  Head  over  all  to  the 
Church.  Not  only  its  ruler,  but  its  Saviour  and  protector. 
To  make  perfect  His  care  and  His  promotion  of  the  Church, 
all  things  must  be  subject  to  Him.  As  mediatorial  king, 
He  not  only  reigns  over  His  saints,  but  has  all  things  and 
all  events  at  His  disposal.  The  doctrine  is  not  here  that 
of  i;niversal  dominion  as  God,  but  rather  of  universal  con- 
trol, so  far  as  the  interests  and  glory  of  the  Church  are 
concerned.  What  is  true  of  the  Church  collectively,  is,  of 
course,  true  of  every  individual  in  it.  That  this  glorious 
doctrine  might  be  appreciated,  is  the  prayer  of  the  apostle. 
Verse  23.  Which  is  His  body,  the  fulness  of  Him  that 
filleth  all  in  all.  This  passage  may  be  interpreted  in  two 
ways,  which,  though  essentially  alike,  seen  from  different 
points,  give  diffei'ent  conceptions.  1.  The  first  is  an 
image,  as  a  picture  on  the  canvas.  It  is  the  figure  of  a 
human  body,  of  which  Christ  is  the  head,  the  Church  the 
body,  together  making  a  complete  human  frame.  The 
head,  to  be  completed,  must  have  a  body.  But  the  head 
is  peculiar  in  this  relation.  While  Christ  is  the  head,  and 
so  is  distinct  from  the  body.  He  holds  a  higher  relation  to 
it.  He  pervades  the  body.  He  animates  it.  In  Chi'ist, 
the  head  of  the  Church,  is  divinity  whose  spiritual  pres- 
ence and  influence  interpenetrates  every  member.  Christ 
as  a  2^e7'so)i  is  not  dependent  on  the  Church  as  His  body ; 

1  Matt,  xxviii.  18. 


52  COMMENTARY.  Chap.  I.  17— 23. 

He  is  complete  without  it.  But  not  so  as  a  sovereign.  In 
this  conception  of  Him  He  would  not  be  complete  without 
the  Church  as  the  complement,  as  the  fulness  or  filling  out 
of  the  organization.  Christ  and  His  people  are  one.  One 
body  and  one  spirit  constituting  one  mystical  person.  The 
head  jDcrvading  the  body  is  its  life. 

2.  The  other  idea  is  that  Christ  is  head  over  all  to  the 
Church,  which,  as  His  body,  is  filled  with  Him  who  fills  the 
universe.  All  in  all  is  intensive,  giving  force  to  the  idea 
that  Christ,  being  divine,  sjiiritually  pervades  or  fills  the 
Church ;  and,  being  the  only  efficient  cause  in  the  universe. 
He,  of  course,  has  power  to  quicken  and  exalt  sinners,  dead 
in  sins,  to  a  holy  life  and  to  heavenly  enjoyments.  The 
Church  is  the  fulness,  that  is,  is  made  full  of  Him  who  is  an 
omni^jresent  cause.  What  ground  of  jjraise !  No  wonder 
Paul  ceased  not  to  "give  thanks,  in  view  of  such  an  exercise 
of  the  divine  goodness  and  power.  The  two  views  of  this 
passage  are  essentially  alike.  Both  teach  the  quickening 
energy  of  Christ  in  all  believers  —  that  the  body  is  ani- 
mated by  the  head.  "Which  conception  was  that  of  the 
apostle  —  the  former,  which  exhibits  the  spiritual  presence 
of  Christ  in  the  Church  through  an  image,  a  i:»icturc,  or  the 
latter,  Avithout  one  —  it  is  difficult  to  determine. 


CHAPTER    II. 

The  Apostle  having  presented  a  general  view  of  the  scheme  of  mercy,, 
and  besought  God  to  give  his  readers  an  appreciating  knowledge  of  these 
spiritual  blessings,  proceeds  to  revolve  the  main  subject  in  a  new  light, 
and  under  different  relations.  The  quickening  power  of  God  in  the  gospel 
is  made  more  obvious,  and  its  grace  more  glorious,  by  a  consideration  of 
the  moral  condition  of  all  men ;  specially  of  the  GentUes,  prior  to  their 
conversion. 

Verses  1 — 3.     And  you  hath  he  quickened,  who  "were 

2  dead  in  trespasses  and  sins  ;  wherein  in  time  past 
-     ye  walked  according  to  the  course  of  this  world, 

according  to  the  prince  of  the  power  of  the  air,  the 
spirit  that  now  worketh  in  the  children  of  disobedi- 

3  ence  :  among  whom  also  we  all  had  our  conversa- 
tion in  times  past  in  the  lusts  of  our  flesh,  fulfilling 
the  desires  of  the  flesh  and  of  the  mind  ;  and  were 
by  nature  the  children  of  wrath,  even  as  others. 

ANALYSIS. 

Their  moral  condition  is  described  in  general  as  one  of  death;  seen  in 
the  fact  that  their  moral  habits  were  vicious.  —  That  they  were  stib- 
ject  to  the  evil  influences  of  Satan  ;  to  vile  affections ;  and  even  by 
nature^  depraved  and  under  condemnation. 

Verse  1.     All   that   is   found   in   the   original   text  is, 
And  you,  who  were  dead  in  trespasses  and  sins; — the 

5* 


54  COMMENTARY.  Chap.  H.  1-3. 

words  "  hath  he  quickened,"  which  are  in  italics  in  our 
version,  being  added  by  the  translators,  and  taken  from 
the  fifth  vei'se.  Having  spoken  of  their  condition  before 
conversion,  and  from  which  the  gospel  had  delivered  them, 
as  being  a  state  of  deatJi,  he  is  detained  by  the  deplora- 
bleness  of  this  condition,  and,  as  his  manner  frequently  is, 
expresses  the  idea  more  fully.  It  is,  in  fact,  an  analysis  of 
moral  death.  To  be  dead  in  tresjmsses  and  sins,  shows 
both  the  nature  of  this  death,  and  the  cause  of  it.  To  be  a 
sinner,  is  to  be  dead ;  that  is,  it  is  a  state  of  depravity  and 
condemnation  and  misery,  which  is  moral  death ;  and 
he  who  is  depraved,  is,  as  a  consequent,  condemned  and 
wretched.  It  is  the  opposite  of  spiritual  life,  which  is 
holiness,  reconciliation  with  God,  and  spiritual  joy.  Such 
are  without  spiritual  knowledge,  or  desires,  or  affections,  or 
powers ;  active  in  the  practice  of  sin,  but  dead  to  holiness. 


SPECIFIC   VIEWS   OF  THIS   SPIRITUAL  DEATH. 

I.  Verse  2.  Wherein  in  time  past  ye  walked  according 
to  the  course  of  this  loorld.  —  Wherein,  in  which  sins,  etc, ; 
in  time  past,  before  their  conversion ;  ye  walked,  had  your 
manner  of  life.  They  lived  in  the  practice  of  sin.  It  im- 
plies habit;  constancy  and  activity,  according  to  the  course 
of  this  world.  This  implies  not  only  after  the  manner  of 
this  world,  but  under  and  through  its  influence.  The 
world  lives  in  wickedness  ;  it  walks  in  wickedness.  This 
is  the  course  of  this  world.  "  As  it  is  wont  to  go  in  this 
world."  But  the  term  according  to,  both  in  the  Greek 
and  English,  means  something  more  than  in  conformity  to. 
There  underlies  it  a  causative  idea.  It  is  by  the  universal 
practice  of  sin  in  the  world  that  each  is  influenced,  borne 


Chap.  II.  1—3.  EPIIESIANS.  55 

along  as  if  by  a  current.  This  is  the  latent  idea,  because 
of,  on  account  of  In  a  thousand  ways  one  sinnei-  influ- 
ences another,  and  the  combined  influences  of  the  mul- 
titude are  as  the  cords  of  death.  The  course  of" this  world 
is  that  of  vicious  habits,  and  all  feel  its  corrupting  influ- 
ence. 

II.  Verse  2.  According  to  the  2)ri7ice  of  the  2)oioer  of 
the  ah\  the  spirit  that  noio  worheth  in  the  children  of 
disobedience. — The  fact  of  an  evil  spiritual  agent,  who 
influences  men  to  the  commission  of  sin,  is  clearly  taught 
in  the  Scriptures,  and,  more  or  less  extensively,  has  always 
been  believed.  Christians  receive  the  doctrine  from  the 
Bible.  So  did  the  Jews  from  the  Old  Testament.  With 
them,  it  was  a  national  belief,  amounting  frequently  to  a 
superstition.  Some  of  the  heathen  believe  it,  as  the  Ka- 
rens, among  whom  also  it  is  a  gross  superstition.  They 
have  a  knowledge,  by  tradition,  of  this  agency  in  the  temp- 
tation of  our  first  parents,  almost  as  distinct  as  we  have 
from  revelation.  In  this,  as  from  the  nature  of  the  subject 
is  inevitable,  there  is  much  which  we  cannot  understand ; 
but  which  is  not,  on  this  account,  to  be  rejected  as  a  fact. 
IIoio  this  evil  spirit  worJcs  in  the  human  heart  we  do  not 
know.  We  know  he  does  so  work,  and  that  our  own  sins 
and  the  sins  of  the  race  are  largely  to  be  attributed  to  his 
corrupting  agency.  The  Scriptures  are  explicit  on  this 
subject,  and  the  principles  of  interpretation  which  will 
allow  us  to  set  aside  or  explain  away  this  fact  would  ren- 
der all  the  inspired  teachings  nugatory.  And  although 
we  cannot  be  conscious  of  his  jiresence,  being  a  spirit, 
invisible  and  impaljyable,  yet  we  are  conscious  of  effects, 
such  as  his  agency  fully  accounts  for.  He  tcor/cs  — tempts 
and  allures  to  sin.  The  Scriptures  say  that  he  entered  ifito 
Jvulas,  who  immediately  departed   and   held   intercourse 


56  COMMENTARY.  Chap.  II.  1—3. 

with  the  chief  prLests  and  rulers,  Christ's  enemies,  with  the 
intent  of  betraying  him.  Here  the  connection  between 
this  wicked  agency  and  the  subsequent  conduct  of  Judas — 
Satan  some  w^ay  filling  the  heart  of  this  already  uni:)rinci- 
pled  man  with  thoughts  and  purposes  of  treachery — is  close 
and  obvious.^  When  Ananias  and  Sapphira  endeavored 
to  deceive  the  apostles  as  to  their  chai'ities,  Satan  is  said 
to  have  caused  the  purpose  by  an  action  upon  their  hearts. 
"  Ananias,"  inquires  Peter,  "  why  hath  Satan  filled  thy 
heart  to  lie  unto  the  Holy  Ghost,  to  keep  back  part  of  the 
price  of  the  land?"  How  he  did  it  is  unintelligible.  The 
fact  Peter  believed  and  declares.  He  is  called  2^  prince  — 
sometimes  prince  of  devils,  or  demons,  who  are  his  correl- 
atives,^ of  whom  he  is  the  chief  or  leader.  He  is  also  called 
the  '■'•  prince  of  this  worlcl^''  ^  whom  Christ  came  to  cast 
out,  and  to  "  destroy  his  work ; "  *  that  is,  to  put  an  end 
to  his  corrupting  and  ruinous  influence  over  the  souls  of 
men.  In  this  passage  he  is  called  the  prince  of  the  power 
of  the  air;  that  is,  the  ruler  of  those  myriads  of  fallen, 
malignant  spirits,  who  invisibly  hover  around  our  tempted 
race,  as  if  floatitig  in  the  air:  —  though  always  at  hand, 
ever  ready  to  do  their  malicious  work,  are  never  seen.  As 
was  natural,  both  Jews  and  Pagans  have  so  located  these 
evil  agents.  This  prince,  with  his  myriads,  works  in  the 
children  of  disohedience.  There  can  be  no  doubt  that  this 
enemy  of  God,  and  of  righteousness,  and  of  human  happi- 
ness— for  with  all  is  he  malignantly  at  war — often  worries 
and  makes  his  assaults  on  the  children  of  God;  but  his 
chief  efforts  are  with  the  wicked.  He  now  vjorketh  in  the 
children  of  disohedience  —  meaning  in  disobedient  and  un- 
godly men.    Judas  Avas  a  fit  subject  to  be  tempted  by  him. 

1  Luke  xxii.  3.  3  John  xii.  31;  xiv.  30;  xvi.  11. 

2  Matt.  ix.  34;  xii.  24.  4  1  John  iii.  8. 


Chap.  II.  1-3.  EPIIESIANS.  57 

Ananias  and  Sapphira  were  already  covetous,  ambitious, 
and  hypocritical.  Wheresoever  tlie  carcass  is,  there  will 
the  eagles  be  gathered  together.^  Satan  came  to  Christ, 
but  found  nothing  in  him ;  ^  but  he  never  fails  to  furnish 
a  depi-aved  heart  witli  enough  to  do.  In  the  hearts  of  the 
disobedient,  Satan  works,  and  not  in  vain. 

III.  Verse  3.  Among  lohora  also  we  all  had  our  coJiver- 
satloii  in  times  past  in  the  lusts  of  our  fleshy  fulfilling  the 
desires  of  the  flesh  and  of  the  mind.  —  But  our  wickedness 
has  not  its  ground  exclusively  in  the  evil  workings  of 
Satan.  Depravity  is  seated  in  the  heart.  Wicked  pur- 
poses and  actions  are  alike  the  ofFsjiring  of  the  lusts  of 
the  fleshy  the  desires  of  the  flesh,  and  of  the  mind.  As  we 
have  before  intimated,  temptation  has  no  power  when  the 
heart  is  right.  Christ  was  in  all  points  tempted  as  we 
are,  yet  loithout  sin.^  Every  man  is  tempted  (success- 
fully) when  he  is  drawn  away  of  his  own  lust.''  Then, 
when  lust  hath  conceived,  it  bringeth  forth  sin ;  that  is, 
actual  transgression.  The  wicked  only  follow  the  im- 
pulses of  their  corrupt  aj^petites  and  proj^ensities.  These 
are  called  the  lusts  of  the  flesh;  but,  lest  the  expression 
should  seem  to  countenance  the  idea,  always  somewhat 
pi'evalent,  that  all  sinful  actions  have  their  seat  in  the 
body  exclusively,  and  so  at  death  will  terminate,  the  body 
being  destroyed,  he  adds,  fulfilling  the  desires  of  the  flesh 
and  the  mind.  A  sinful  life  flows  not  only  from  the  appe- 
tites of  the  body,  but  from  the  passions  and  affections  of 
our  spiritual  nature.  Whoever  will  examine  Gal.  5  :  19 — 
21,  will  readily  perceive  that  the  "  works  of  the  flesh," 
equivalent  to  lusts  of  the  flesh  in  this  passage,  extend  be- 
yond the  body,  and  belong  to  the  higher  and  more  spir- 
ituat  powers  of  the  soul.     They  arc  not  only  "unclcan- 

1  Matt.  xxiv.  28.         2  John  xiv.  30.  3  llcb.  iv.  15.  4  James  i.  14,  15. 


68  COMMENTARY.  Chap.  II.  1-3. 

ness  and  drunkenness,"  but  "  hatred,"  "  variance,"  "  emula- 
tions," "  eiwyings,"  "  wrath,"  "  strife,"  etc.  —  each  and  all 
of  which  are  exclusive  exercises  of  the  soul,  and  as  much 
belong  to  the  disembodied  spirit  as  to  one  clothed  in  a 
human  body.  These  depraved,  active  joropensities,  the 
passions  of  ambition  and  hatred,  may  not  •only  continue 
to  actuate  the  soul  in  the  spiritual  world,  but  may  wax 
stronger,  feeding  on  their  own  depraved  j)roductions. 
The  death  of  the  body  may  put  an  end  to  gluttony, 
intemperance,  and  lasciviousness,  but  not  to  pride  or 
envy,  or  any  of  the  other  malevolent  affections.  While 
the  Christian  exults  in  the  hope  that,  as  his  body  lies 
mouldering  in  the  grave,  or  when  it  shall  no  longer  bo 
a  "  natural  body,"  the  soul  shall  have  its  full  bliss  in  the 
fruits  of  the  Spirit  —  "love,"  "joy,"  "peace,"  "gentleness," 
"meekness,"  "  goodness"  and  "faith,"^  —  the  wicked  ought 
to  tremble  at  the  thought  that  his  spiritual  nature,  unsatis- 
fied, will  be  a  fountain  of  endless  bitterness  and  death. 
He  may  leave  behind  him  this  body,  which  so  often  wars 
against  the  dictates  both  of  conscience  and  of  the  Avord  of 
God,  but  he  cannot  leave  behind  the  deepest  and  most 
malignant  source  of  depravity  and  guilt. 

IV.  Verse  3.  And  are  by  nature  the  children  ofxorath^  even 
as  others. —  We  have  considered  a  sinful  life.,  as  instigated 
by  Satan,  also  as  proceeding  from  lust.  Out  of  the  heai't 
are  the  issues  of  life.  CoiTupt  affections  and  desires  give 
rise  to  outward  violations  of  the  laws  of  God.  But,  is  this 
all  ?  or  does  the  apostle  design  to  sink  the  shaft  deeper  ? 
He  says  not  only  doing  the  will  of  the  flesh  and  the  mind., 
but  by  nature  the  children  of  wrath.  Our  vicious  "walk" 
and  "conversation"  flow,  as  we  have  seen,  from  depraved, 
impure  affections ;  but  both  the  conduct  and  these  impure 

1  Gal.  V.  22,  23,  24. 


Chap.  II.  1-3.  EPHESIANS.  69 

affections  arc  the  result  of  a  deeper  cause  —  of  a  depraved 
tendency  of  the  soul.  To  be  "  dead  in  sins,"  means,  then, 
not  only  wrong  acts  and  affections,  condemnation  and  mis- 
ery, but  an  absence  of  religious  susceptibiliii/.  More,  a 
tendency  to  unholy  affections,  actions,  etc.  Out  of  this 
depraved  susceptibility,  when  the  occasion  comes,  are  de- 
veloped both  an  evil  walk  and  those  evil  desires  which 
prompt  it. 

The  question  arises,  lohen  and  loJience  comes  this  de- 
praved tendency  ?  Is  it  as  early  as  our  moral  constitution  ? 
or  is  it  induced  and  entirely  caused  by  the  habit  of  yielding 
to  evil  desires  ?  If  it  were  the  effect  of  mere  habit,  some 
one  might  be  expected  to  escape  it,  and  men  forming  the 
habit,  or  producing  the  tendency,  might  form  virtuous 
habits,  and  so  not  be  of  the  number  "  dead  in  sins."  We 
say,  though  such  a  case  might  not  occur,  it  prob'ably  would. 
But  we  are  assured  that  all  are  under  the  displeasure  of 
God.  We  all  have  these  vile  appetites,  and,  even  as  others, 
are  children  of  wrath.     This  j^lainly  means  the  race. 

Verse  3.  And  loere  by  nature  the  children  of  v^rath.,  even 
as  others. —  The  latter  part  of  this  third  verse  settles  the 
question  ichen  it  commences.     We  are  so  by  nature. 

We  say  of  a  tree,  that  it  beai-s  sweet  or  pleasant  fruit 
because  it  has  been  grafted ;  but  that,  naturally,  or  by  na- 
ture, it  bore  bitter  fruit.  When  it  is  said  of  the  tree,  it 
bears  a  peculiar  fruit  by  nature,  no  reference  is  had  to  the 
latent  principle  of  fructification,  why  the  fruit  was  origin- 
ally bitter ;  but  to  the  fact  that  it  was  so,  before  the  inter- 
ference of  any  other  agent  than  its  own  nature.  It  only 
expresses  what  the  tree  bore  when  in  its  original  state,  and 
what  it  would  have  continued  to  bear,  had  it  not  been 
grafted.  Man  has  a  nature  from  which  spring  evil  thoughts 
and  desires  and  actions,  till  this  nature  is  somehow  changed 


60  COMMENTARY.  Chap.  II.  1-3. 

by  grace.  The  soul,  united  to  Christ  by  faith,  brings  forth 
fruit  unto  God.^  Our  race  are  as  much  born  into  the  world 
with  a  bias  to  sin,  both  in  heart  and  life,  as  the  tree  germi- 
nates with  the  tendency  to  the  peculiar  kind  of  fruit  which 
it  afterwards  bears,  if  left  to  itself  We  distinguish  soils, 
saying  some  are  hy  nature^  or  naturally,  —  that  is,  before 
fertilized  by  man,  —  sterile  or  fertile ;  meaning  as  found  at 
first  by  the  husbandman,  before  culture.  No  reason  is 
intended  to  be  assigned,  by  such  language,  xohy  it  is  ban-en 
or  fertile,  but  the  fact  that  it  is  so  in  its  natural  state.  So 
far,  the  tree  and  the  soil  are  analogous  to  the  human  heart. 
If  it  be  asked,  therefore,  when  this  moral  state  of  depravity 
and  divine  wrath  begins,  we  say,  at  the  time  we  begin  to 
be  moral  agents  —  not  merely  to  have  moral  actions  and 
desires,  but  susceptibilities  and  tendencies.  If  it  be  asked 
whence  this  tendency  comes  —  what  causes  it?  we  will 
answer  the  question  wlien  tlie  inquirer  will  explain  why 
one  tree  bears  bitter  fruit,  and  another  sweet,  by  nature. 

But  although,  in  this  respect,  no  answer  can  be  given,  or 
should  be  asked, —  whether  by  the  direct  agency  of  God,  or 
by  some  me'diate  agency, — there  is  a  moral  reason  given  in 
Scripture  why  we,  as  a  race,  have  forfeited  the  favor  of 
God,  and  are  born  into  the  world  depraved  and  condemned. 
By  one  man  sin  entered  into  the  world,  and  death  by  sin.^ 
Through  the  offence  of  one  many  be  dead.^  The  judg- 
ment was  by  one  to  condemnation^  By  one  man's  offence 
death  reigned  by  one.^  By  the  offence  of  one,  judgment 
came  upon  all  men  to  condemnation^  By  one  man's  dis- 
obedience many  were  made  sinners.'^  Whatever  difiiculties 
may  be  suggested  as  to  the  interpretation  of  particular 
passages  quoted,  or  of  individual  words,  nothing  can  be 

1  "Rom.  vii.  4.  3  Rom.  v.  15.  S  Rom.  v.  17.  7  Eom.  v.  19. 

2  Rom.  V.  12.  4  Rom.  v.  16.  6  Rom.  v.  18. 


CiiAP.  II.  1-3.  EPUESIANS.  Gl 

plainer  than  that  all  that  is  meant  by  clentJi,  as  the  result 
of  sin  or  the  condition  of  sinners;  by  being  made  sinners, 
by  judgment  and  condemnation,  is  ascribed  here,  without 
qualification,  to  the  siiigle  offence  of  one  man.  The  object 
of  the  apostle,  in  this  epistle  to  the  Romans,  is  not,  we 
admit,  to  show  that  we  are  dead,  sinners,  condemned, 
exclusively  on  account  of  Adam's  offence ;  but  that  this  is 
a  reason.  Our  depravity  and  guilt  are  never,  Ave  believe, 
sepai'ated  from  the  "  condemnation."  But  we  are  children 
of  wrath,  because  the  children  of  him  Avho  committed  the 
first  and  fearful  oflTcnce ;  and  also  because  we  are  the  chil- 
dren of  disobedience  —  all  of  which  is  implied  in  death. 

Perhaps  there  is  in  the  liuman  mind  a  moral  instinct  — • 
tlic  action  of  our  moral  constitution,  not  as  depraved,  but 
as  endowed,  and  therefore  the  "voice  of  God"  in  us  — 
which  decides  that  no  man  can  be  hlumeioortJoj  for  the 
wrongdoing  of  another ;  that  there  is  no  organism  in 
the  human  race,  or  between  Adam  and  his  posterity,  by 
which  his  fault  can  become  our  hlame.  But  the  Scriptures 
do  teach,  that,  in  consequence  of  Adam's  offence,  or  blame, 
we  are  treated  as  if  blameworthy.  Against  this  fact  there 
can -be  no  moral  instinct.  A_  decision  upon  it  is  an  act 
of  judgment,  which  is  not  infallible,  like  an  intuition  or  a 
constitutional  decision.  This  judgment  needs  the  light  of 
divine  revelation  to  be  infallible.  The  principle  of  this  act 
of  the  divine  government  is  unfathomable.  But  if  a  doc- 
trine of  revelation,  however  mysterious,  it  is  to  be  received 
in  silence,  and  with  profound  adoration.  God  is  in  it, 
somehow,  just.  This  is  a  dictate  of  our  moral  nature.  It 
is  the  voice  of  God,  not  only  in  His  Woixl,  but  in  ourselves. 
There  is  something  analogous  to  it,  also,  in  the  providences 
of  God.  The  good  and  the  evil  effects  of  one  man's  conduct 
oflon  reach  others  ;  that  of  2:)arents,  their  children,  and  the 

G 


62  COMMENTARY.  Chap.  II.  4. 

contrary ;  that  of  magistrates,  their  subjects.  Tliese  effects, 
visited  on  men,  not  on  account  of  their  oion  ill  desert,  but 
that  of  others,  are  sometimes  long  and  fearful.  They  are 
well  known,  and  ax-e  often  treated  of  under  what  is  called 
the  law  of  general  liabilities.  They  are  not  accidents,  or 
mere  natural  effects  of  general  laws.  They  are  the  effects  of 
a,  moi'al  cause  —  sin,  demerit,  desert  of  punishment,  some- 
where. In  this  case  the  punishment  is  not  confined  to  the 
l^ersonally  blameworthy,  but  reaches  others.  It  is  for  sin, 
let  the  effect  fall  where  it  may.  It  is  the  wages  of  sin  which 
is  death.  The  ruin  which  sin  brings  is  widespread.  The 
principle  of  the  justification  of  the  guilty,  or  the  treating 
of  the  blameworthy  as  if  innocent,  on  account  of  the  merits 
of  Christ,  though  opposite  in  its  moral  character,  is  virtu- 
ally analogous.  The  treatment  is  not  in  consequence  of  the 
merit  of  the  individual,  but  of  another  —  Christ.  Still,  in 
no  way  can  we  solve  all  the  difficulties  of  this  doctrine.  It 
is  a  trial  and  a  test  of  our  faith  in  God,  as  absolutely  good. 
^veu  as  others,  as  we  have  hinted,  is  a  proof  of  universal 
depravity  and  condemnation.  Christians  are  bi/  nature  as 
depraved  as  those  yet  unconverted.  They  are  not  con- 
verted because  of  any  peculiar  religious  susceptibility /ore- 
see??,  as  if  more  inclined  by  nature  to  faith  in  Christ,  or  to 
a  godly  conversation.  Our  race  "  need  redemption  from 
the  moment  of  their  birth,"  and  are  entitled  to  baptism,  its 
symbol,  so  soon  as  redemption  is  actually  experienced. 

Yerse  4.     But  God,  who  is  rich  in  mercy,  for  His  great 
love  wherewith  He  loved  us. 

Mercy  is  a  species  under  the  genus  benevolence.  Benev- 
olence is  the  general  idea ;  it  is  the  desire  of  the  happiness 
of  any  sentient  being,  without  regard  to  its  condition  or 


Chap.  II.  5,  0.  E  P  H  E  S  I  A  N  S  .  03 

character.  The  love  of  complacency  imi:)lics  an  ajiproba- 
tion  of  the  character  of  another,  and  an  affection  for  him, 
which  is  always  attended  with  a  desire  to  see  the  indi- 
vidual blessed ;  it  may  be  to  bless  him  ourselves.  Pity  or 
compassion  is  exercised  toward  a  sufferer,  and  is  attended 
with  a  desire  to  relieve.  Mercy  is  this  benevolence,  or 
pity,  to  the  ill  deserving.  Though  sensible  that  the  suffer- 
ing endured  is  deserved,  still  the  heart  yearns  to  relieve 
it.  This  is  the  idea  in  this  passage:  rich  in  mercy  for  (on 
account  of)  the  great  love  whereioith  He  loved  us.  It  is  love 
in  the  form  of  mercy,  or  compassion,  for  the  guilty  sufferer. 
Desert  of  suffering  was  an  obstacle  to  the  exercise  of 
this  mercy,  however  strong  its  promptings,  "l^iis  obstacle 
Christ  removed  by  His  death  on  the  cross.  He  became 
the  sufferer  in  the  sinner's  stead.  By  His  stripes  Ave  are 
healed.  The  Lord  hath  laid  on  Him  the  iniquity  of  us  all. 
For  the  transgression  of  my  people  was  He  stricken.^  The 
gift  of  Christ  is  both  the  manifestation  and  the  measure 
of  God's  love ;  His  "  unspeakable  gift."  The  mercy  was 
rich  and  the  gift  Avas  equally  so.^ 

Yerses  5,  6.     Ea-gh  when  we  were  dead  in  sins,  hath 

quickened  us  together  with  Christ  (by  grace   ye 

G  are  saved)  ;  and  hath  raised  us  up  together,  and 

made  us  sit  together  in  liea\'enly  jjlaces,  in  Christ 

Jesus. 

The  death  sjioken  of  in  this  verse  —  dead  in  sins  —  Avas 
introduced  in  the  first  verse  —  dead  in  trespasses  and  sins. 
If  any  distinction  is  to  be  made  between  these  tAvo  terms, 
trespasses  refers  to.Avrong  acts,  and  sijis  comjirehends  all 
moral  Avrong,  of  heart  as  Avell  as  of  life. 

1  Isaiali  liii.  5,  G,  8.  2  2  Cor.  ix.  15;  1  Peter  i.  19. 


64  COMMENTARY.  Chap.  II.  5, 6. 

The  change  which  both  Jewish  and  Gentile  believers 
had  experienced  through  the  gospel,  is  next  stated.  It  is, 
in  substance,  what  had  been  said  in  chapter  1  :  19,  etc., 
exhibited  in  new  relations  and  under  additional  circum- 
stances: quickened,  raised  up,  made  blissful,  —  which  is 
an  act  of  grace,  —  not  arbitrary,  but  through  Christ. 

In  chapter  1:19,  20,  the  apostle  speaks  of  the  exceed- 
ing greatness  of  God's  power  in  our  renovation — to -iis- 
ward  who  believe.  Here  the  same  act  is  expressed  by,  qxdcJc- 
ened — hath  quickened  tcs  —  made  us  alive.  To  give  life  to 
a  dead  human  body  requires  as  much  divine  power  as  to 
animate  a  stone.  So  to  change,  that  is,  to  give  spiritual  life 
to  the  soul  dead  in  sins,  requires  the  same  divine  energ3\ 
The  renewed  soul,  by  this  act,  is  said  to  be  raised  tip.  The 
soul  is  not  only  reanimated,  but  made  active,  and  restored 
to  all  the  relations  and  duties  of  life.  The  sinner  is 
no  sooner  converted  than  he  walks  forth  redeemed,  and 
active  for  God.  He  takes  his  place  among  the  active 
servants  of  Christ,  and  performs  the  part  of  a  living  man. 
There  is  a  sense,  high  and  serious,  in  which  the  uncon- 
verted does  not  discharge  the  functions  of  a  living  man. 
And  made  ns  sit  together  in  heavenly  2)laces. —  Christ  is 
exalted  to  glory  and  blessedness.  His  followers  are  to  be 
exalted  to  a  glory  and  bliss  kindred  in  character,  though 
not  equal  in  degree.  "When  Clirist,  who  is  our  life,  shall 
appear,  then  shall  ye  also  appear  with  him  in  glory .^  Of 
this  future  and  perfected  blessedness,  we  have  the  her/in- 
nings in  this  life.  Spiritual  life  begun  in  the  soul,  is  called 
everlasting  life,-  The  future  tree  is  virtually  in  the  geriii. 
"  Might  not  the  man,"  says  Vinet,  "  who  holds  in  his  hand 
an  acorn,  say,  I  hold  in  my  hand  an  oak.  Is  not  the 
whole  of  a  river  in  its  source  ?  "     In  heavenly  places^  in 

1  Col.  iii.  4.  2  Jolin  iii.  30. 


Chap.  II.  7.  E  P  II  E  S  I  A  N  S  ,  65 

Christ  JesKS,  means  any  place  wliere  God  in  Christ  is 
present  to  the  believing  soul.  Communion  with  our 
heavenly  Father,  through  Christ,  is  not  only  a  heavenly 
exercise  in  which  eternity  will  be  spent  by  the  Christian, 
but  may  well  be  designated  a  heavenly  place  here  on  earth,^ 

Souls  once  dead  in  sins  —  those  by  nature  children  of 
wrath — when  renovated  by  the  spirit  of  God  and  con- 
strained by  the  love  of  Christ  to  a  life  of  active  piety,  and 
exalted  to  heavenly  enjoyments,  do,  indeed,  prove  God  to 
be  "  rich  in  mercy."  These  are  graphic  exhibitions  of 
the  work  of  grace  in  the  soul.  Nor  must  it  be  overlooked, 
that  Paul  never  speaks  on  this  subject  of  grace  in  which 
he  does  not  baptize  the  whole  idea  of  salvation  into 
Christ.  He  is  not  only  the  ground  of  this  great  love 
lohereicith  God  has  loved  tcs,  —  the  7neritorious  mediator, 
—  but  His  resurrection  and  glorious  exaltation  are  a  glow- 
ing type  of  that  spiritual  change  which  He  woyks  in  the 
elect. 

To  all  this  is  to  be  added  the  delightful  fict,  also,  that 
Christ's  resurrection  is  the  "first  fruits"  of  tlie  resurrec- 
tion of  our  dead  bodies.  This  corruption  shall  put  on 
incorruption.  Glorious  are  the  prospects  of  those  by  na- 
ture children  of  wrath.  O  death,  where  is  thy  sting  ?  O 
grave,  where  is  thy  victory  ?  - 

Verse  7.  That  in  the  ages  to  come  He  might  shew 
the  exceeding  riches  of  His  grace,  in  His  kindness 
toward  us  through  Christ  Jesus. 

In  the  notes  on  chapter  1  :  4 — 14,  it  was  said  that  God 
was  moved  to  ordain  and  execute  this  scheme  of  mercy 
by  three  distinct,  but  cooperating  motives  :  the  jtromotion 

1  See  note  on  chapter  i.  3.  2  1  Cor.  xv.  55. 

6* 


66  COMMENTARY.  Chap.  II.-  8—10. 

of  His  own  glory,  specially  as  a  God  of  grace;  pity  to 
wretched  and  sinful  men;  and  a  love  of  holiness,  and  a 
desire  to  promote  it  through  His  moral  dominions.  The 
first  and  second  arc  distinctly  stated  in  the  paragraph 
alluded  to ;  and  the  third,  the  love  of  holiness,  is  implied 
in  the  object  of  our  election,  —  He  chose  us  to  be  holi/. 
The  reasons  of  God's  kindness  to  us  are  again  brought 
forward  in  this  chapter.  In  the  fourth  verse.  His  com- 
passion or  mercy  is  set  forth.  In  this  verse  is'  added  His 
own  gloiy,  —  that  He  might  show  in  all  future  time  the 
exceeding  riches  of  Sis  grace.  The  strength  of  God's  love, 
in  sending  His  Son  to  ransom  the  guilty,  is  a  subject  which 
the  Apostle  labors  to  unfold.  It  deserves  the  glory  he 
claims  for  it.  Angels  shall  see  it  and  eternally  admire : 
the  redeemed  shall  forever  exi^erience  its  riches,  ever  un- 
folding into  new  themes  of  praise.  They  shall  also  behold 
its  glory  vith  grateful  adoration,  in  the  bliss  and  exalta- 
tion of  their  brethren :  the  condemned  shall  eternally  see 
it  from  afar,  and  wail  at  the  loss  of  it.  The  distant  vision 
of  the  glory  of  God's  grace  in  the  redeemed  must  aggra- 
vate the  bitterness  of  their  sorrow  who,  in  this  world,  as 
desjiisers,  beheld,  and  Avondered,  and  perished.^ 

Verses  8 — 10.      For  by  grace  are  ye  saved,  through 

faith  ;  and  that  not  of  yourselves  :   it  is  the  gift  of 

9  God :    not  of   works,  lest  any  man   should  boast. 

10  For  we  are  His  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  God  liath  before 
ordained  that  we  should  walk  in  tliom. 

In  the  sixth  verse  he  had  incidentally  said :  for  hy  grace 
are  ye  saved — to  which  lie  liere  adds,  through  faith,,  as 

1  Acts  xiii  41. 


Chap.  II.  8—10.  EPHESIANS.  67 

the  condition.  But  the  Apostle  is  particular  to  show  them 
that,  though  faith  is  the  condition  of  salvation,  there  is  in 
it  no  merit,  as  in  "  works."  All  is  of  grace ;  even  our 
faith.  This,  as  well  as  every  other  j^art  of  our  salvation, 
is  not  of  ourselves.  We  do  not  naturally  possess  the  dis- 
position to  believe,  any  more  than  to  obey,  the  moral  law; 
nor  have  we  the  power  to  excite  in  ourselves  this  disposi- 
tion to  believe,  any  more  than  a  spirit  of  obedience:  ii  is 
the  gift  of  God. 

Not  of  icorks.  —  That  is,  faith,  though  exercised  by  us, 
does  not  take  from  salvation,  in  the  least  degree,  its  gratu- 
itous character,  as  "  works  "  would  do,  there  being  always 
in  Scripture  attached  to  this  Avord  "  works,"  the  idea  of 
merit,  or  desert  of  reward.  Now  to  him  that  worketh,  is 
the  reward  not  reckoned  of  grace,  but  of  debt.  But  to 
him  that  worketh  not,  but  believeth  on  him  that  justifictli 
the  ungodly,  his  faith  is  counted  for  righteousness.  Even 
as  David  also  describeth  the  blessedness  of  the  man 
unto  whom  God  imputeth  righteousness  without  Avorks, 
saying.  Blessed  are  they  whose  iniquities  oxe  forgiven,  and 
whose  sins  are  covered.  Blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin}  Lest  it  should  be  suj^posed  that 
faith  is  meritorious,  though  works  are  not,  the  apostle 
guards  his  brethren  from  this  error  by  two  reasons.  It 
would  be  a  ground,  in  some  degree  at  least,  of  claiming 
salvation:  lest  any  man  should  boast ;  which  in  one  of 
our  sinful  race  would  be  absurd.  The  other  reason  is,  we 
are  His  icorJcmanshiiy,  created  in  Christ  Jesus  nnto  good 
icor/cs.  For  these  "good  works,"  whicb  every  believer 
does  actually  perform,  we  are  dependent  on  the  peculiar 
causative,  creative  energy  of  God,  The  soul  in  its  believ- 
ing, obeying  state,  zealous  of  good  works,  is  God's  work- 

I  Kom.  4  :  •lr-8. 


68  COMMENTARY.  Chap.  II.  8—10. 

mansWi).^  He  has  given  it  tliis  disposition  to  believe,  love 
and  obey.  Nor  is  this  ncAV  creation  an  arbitrary  act,  like 
the  creation  of  the  soul  with  its  powers.  It  is  created  in 
Christ  Jesus.  On  Christ's  account,  as  a  meritorious  medi- 
ator, and  in  Christ,  as  a  gracious  cause  of  all  that  is  good 
in  us.  The  soul,  through  faith,  having  a  vital  union  with 
Christ  as  a  quickening  spirit,  draws  out  its  spiritual  life  as 
the  branch  draws  its  vegetable  life  from  the  vine.  He  that 
abideth  in  me  and  I  in  him,  the  same  bringeth  forth  much 
fruit.2 

Which  (good  works)  God  hath  foreordained  that  ice 
shoidd  loalk  in  them.  —  The  word  translated  "  foreor- 
dained," literally  means,  in  the  Greek,  foreprepared,  or 
prepared  beforehand.  The  same  Greek  word  in  Eom. 
9  :  23  is  translated  "afore  prepared,"  sj^eaking  of  tlie  "ves- 
sels of  mercy,"  that  is,  the  subjects  of  grace,  "which  He 
had  afore  i3re2:)ared  unto  glory."  The  actions  of  these 
subjects  of  grace  being  now  regarded,  they  are  said  to  be 
"foreordained."  The  whole  idea  is  expressed  by  neither 
word  alone.  Ordination  and  preparation  are  both  included. 
He  chose  us  (ch.  1:4)  to  be  holy  and  without  blame  be- 
fore him  in  love  ;  that  is.  He  predestinated  the  good  icorlcs 
that  believers  ought,  and  actually  would,  jierforni;  and 
also  that  spiritual  change  and  preparation  of  heart  which 
Avould  secure  their  performance,  together  with  those  moral 
influences  which  would  effect  this  change.  He  thus  both 
foreordained  and  forej^repared  the  good  worTcs.  It  is  obvi- 
ous that  both  in  this  passage,  and  in  that  in  Rom.  9  :  23, 
these  two  ideas  are  involved.  But  as  in  English  we  have 
no  single  term  which  will  fully  express  this  complex  idea, 
the  translators  chose  to  vajy  them.     God  gives  us  the  dis- 

1  See  notes  on  ch.  i.   11.    Execution  of  the  Scheme  of  Mercy,  III. 
2  John  15 : 5. 


CiiAP.  ir.  U-13.  EPUESIANS.  69 

position  to  do  good  works,  in  which  sense  He  afore  pre- 
pares them,  and  thus  we  are  His  loorlcmanship.  Not  unto 
us,  O  Lord,  not  unto  us,  but  unto  thy  name  give  glory,  for 
thy  mercy  and  thy  truth's  sake.^ 


CHANGE  IN  THE  RELATION  OF  THE  GENTILES  TO  THE  JEWS, 
AND  OF  BOTH  TO  GOD. 

Verses  11 — 13.  Wherefore  remember,  that  ye  being 
in  time  past  Gentiles  in  the  flesh,  who  arc  called 
Uncirciimcision  l)y  that  which  is  called  the  Cii;fiim- 

12  cision  in  the  flesh  made  by  hands  ;  that  at  that  time 
ye  were  without  Christ,  being  aliens  from  the  com- 
monwealth of  Israel,  and  strangers  from  the  cov- 
enants of  promise,  havhig  no  hope,  and  without 

13  God  in  the  world :  but  now,  in  Christ  Jesus,  ye, 
who  sometimes  were  far  off,  are  made  nigh  by  the 
blood  of  Christ. 

The  apostle,  having  given  a  vivid  description  of  the 
blessings  of  the  gospel,  is  about  to  show  its  adaptedness 
and  design  to  the  Gentiles  as  well  as  to  the  Jews.- 
This  i^rinciple  had  once  and  again  been  intimated  ;  but 
it  is  now  distinctly  stated,  and  magnified.  But  before 
doing  so  he  calls  their  attention  to  their  former  religious 
condition.  He  had  spoken  of  them  as  "  dead  in  sins." 
Now  he  speaks  of  them  as  destitute  of  all  religious  privi- 
leges, liemeinber.)  that  before  visited  by  the  gospel,  ye 
were  Gentiles.  In  the  very  name  is  a  degrading  moral 
element.  The  Jews  called  every  nation  except  their  own, 
uncircicmcislofi,  or  the  uncircumciscd.     Tliough  tliis  was 

1  Psalm  cxv.  1.  2  Koiu.  x.  11—15. 


70  COMMENTARY.  Chap.  H.  11—13. 

often  prompted  by  an  arrogant,  self-righteous  spirit,  dis- 
pleasing to  God,  as  well  as  odious  to  the  heathen,  yet  the 
fact  of  their  degradation  and  religious  destitution  was 
true.  They  were  destitute  of  all  which  this  rite  involved. 
The  designation  intended  something  more,  even  when 
kindly  used,  than  the  mere  absence  of  the  jihysical  rite 
in  the  fleshy  though  frequently  there  was  mingled  wicked 
contempt.  In  their  character  and  condition  there  was  a 
merited  reproach ;  as  when  we  call  an  individual  a  heathen, 
we  mean  something  more  than  that  he  is  destitute  of  the 
means  of  salvation.  There  is  combined  in  it  the  idea  of 
vileness,  and  so  worthy  of  being  considered  aliens.- 

In  the  next  verse  the  apostle  exj^ands  this  idea  of  the 
"  uncircumcision,"  from  which  we  learn  what  were  the 
peculiar  religious  privileges  which  distinguished  the  Jews 
from  the  Gentiles.  (Remember)  that  at  that  time  ye  viere 
loithoiit  Christ.  —  Without  a  knowledge  of  Him  as  the 
promised  Saviour  of  the  world  —  the  anointed  of  God;^ 
and  thus  without  the  hopes  and  consolations  which  faith 
in  a  coming  Messiah  gave  to  the  pious  Jews,  offered  to  the 
entire  nation,  and  enjoyed  by  those  who  believed.  Alien- 
ated from  the  commomoealth  of  Israel.  —  The  literal  idea 
is,  that  to  the  Jewish  nation  the  Gentile  portion  of  the 
church  at  Ephesus  had  been  foueigners.  But  as  the  Jew- 
ish polity  involved  special  religious  privileges,  being  not 
only  a  Theocracy,  but  including  an  outline  of  the  gospel, 
teaching  by  its  rites  and  shadows,  and  specially  by  its  pro- 
phetic rcA^elations,  justification  hy  faith,  the  Gentiles,  as 
foreigners,  had  no  share  in  these  blessings.  Strangers  from 
the  covenants  of  promise.  —  "  Covenants,"  in  the  j^lural, 
because  though  essentially  one  in  spirit,  and  having  one 
great  central  point,  Christ,  who  was  to  redeem  Israel,  yet 

1  Psalm  ii.  2—6;  Isaiah  Ixi.  1;  Luke  iv.  18;  John  i.  41;  Acts  iv.  27  ;  x.  38. 


CiiAP.  II.  11— 13.  EPHESIANS.  71 

they  were  often  repeated,  in  different  ages,  to  different  per- 
sons, and  to  the  same  individual  on  A^arious  occasions.^  "  In 
thee  shall  all  the  families  of  the  earth  be  blessed."  That 
Christ  is  the  essential  object  of  this  covenant,  is  plain.  Be- 
hold I  will  send  ray  messenger,  and  he  shall  prepare  the  way 
before  me ;  and  the  Lord  whom  ye  seek  (that  is,  the  Mes- 
siah) shall  suddenly  come  to  His  temple,  even  the  messenger 
of  the  covenant,  whom  ye  delight  in.-  This  is  more  fully 
developed  in  the  New  Testament.  Ye  are  the  children  of 
the  jH-oplicts,  and  of  the  covenant  Avhich  God  made  with 
our  fathers,  saying  unto  Abraham,  And  in  thy  seed  shall 
all  the  kindreds  of  the  earth  be  blessed.  Unto  you  first, 
God  having  raised  up  his  Son  Jesus,  sent  Him  to  bless  you, 
in  turning  away  every  one  of  you  from  his  iniquities.^ 
The  sending  of  Christ  is  said  to  be  in  remembrance  of  His 
holy  covenant.^  This  covenant  was  finally  sealed  by  the 
blood  of  Christ.  Now  the  God  of  peace,  that  brought 
again  from  the  dead  our  Lord  Jesus,  that  great  Shepherd 
of  the  sheep,  through  the  blood  of  the  everlasting  covenant^ 
make  you  perfect,  etc.^ 

The  original  word  as  used  in  the  ScrijDtures,  includes,  in 
different  degrees,  the  two  ideas  of  a  covenant  and  testa- 
ment. The  idea  of  a  covenant  predominates  when  used 
with  reference  to  promises  on  the  part  of  God,  and  condi- 
tions on  the  part  of  men;  implying  obligations  to  fulfil 
these  conditions,  if  not  an  express  promise  to  do  so.  The 
idea  of  a  testament  is  chief  when  it  is  a  declaration  of  the 
divine  will  promising,  on  the  part  of  God,  future  blessings, 
— specially  the  "  unsi:)eakable  gift," — and  giving  assurances 
that  the  benefits  of  this  gift  shall  be  realized.  "  I  will 
make   an  everlasting  covenant  with  you,   even  the  sure 

1  Gen.  xii.  1—3.  3  Acts  iii.  25,  2G.  5  Ueb.  xiii.  20. 

2  Miiliiclii  iii  1  4  Luke  i.  72. 


72  COMMENTARY.  Chap.  II.  11—13. 

mercies  of  David  ;"^  meaning  of  Christ  the  son  of  David.- 
Christ  is,  in  the  temple  of  mercy,  a  sure  foundation ;  in 
Him  the  believer  may  confidently  trust.  More  than  this, 
these  benefits  shall  be  realized  in  the  elect.  For  all  the 
promises  of  God  in  Him  (in  Christ)  are  yea,  and  in  Him 
amen,  unto  the  glory  of  God.^  There  are  testaments  or 
covenants  of  promise,  in  which  the  great  idea  is  the 
^promise  of  a  Saviour  and  of  "good  things  to  come." 
Compare  Heb.  9  :  15 — 20,  where  the  word  is  translated 
"testament,"  and  the  promise  is  "eternal  inheritance," 
which  is  made   sure  by  the  blood  of  the  testator. 

A  covenant  between  God  and  his  creaturcs  is  in  several 
respects  unlike  that  made  between  men  who  are  equals. 
The  obligations  of  men  to  God,  arising  from  their  relations 
to  Him,  are  the  ground  of  a  tacit  j^romise,  and  are  so  treated. 
Between  men  either  party  can  and  may  violate  the  con- 
dition. In  the  "  covenants  of  promise,"  which,  we  have 
said,  are  of  the  nature  of  a  "  testament,"  the  fulfillment  of 
the  conditions  in  both  parties  are  sure.  God  is  faithful; 
and  He  who  "works  all  things  after  the  counsel  of  His  own 
will,"  makes  by  His  grace  the  fulfillment  of  the  conditions 
on  the  I'tart  of  his  chosen  certain.  All  that  the  Father 
givetli  me  shall  come  to  me  ;  and  him  that  cometh  to  me  I 
will  in  no  wise  cast  out.* 

The  desolation  of  such  a  state  is  next  described :  Having 
no  hope.  —  The  object  of  the  apostle  is  to  lead  his  readers, 
especially  those  converted  from  heathenism,  to  properly 
appreciate  the  mercy  of  God  in  giving  them  the  gospel,  by 
reminding  them  of  their  former  state.^  "  The  covenants 
of  promise,"  like  the  star  in  the  East,  ever  guided  and 
inspired  the  believing  Jews.     The  hearts  of  the  heathen 

1  Isaiali  Iv.  3.  3  2  Uor.  i  20.  s  Isaiah  Ixv.  1. 

2  Isaiah  xxviii.  IG  l  John  vi.  37. 


Chap.  ir.  11-13.  EPHESIANS.  73 

were  "  like  parched  places  in  the  wiklerncss,"  wearied 
and  heavy  laden  Avith  the  toils  and  sorrows  of  this  life  — 
hopeless  and  cheerless  in  view  of  the  life  that  is  to  come ; 
not  only  Avithout  hope,  but  without  God ;  Avorshippers 
of  many  gods,  but  truly  atheists;  Avithout  any  just  no- 
tions of  the  spiritual  nature  of  the  true  God,  of  His  moral 
perfections,  especially  of  His  holiness  and  love ;  Avith  no 
Heavenly  Father  in  Avhom  to  trust.  The  expression  in 
the  world  is  intended  to  give  emphasis  to  the  preceding 
description.  Men  v;ithoi(t  God  Avander  and  grope  as  in  a 
wide  Avaste  of  darkness  and  jjeril.  This  is  the  sad  condi- 
tion of  men  Avithout  a  divine  revelation. 

Verse  13.  Mat  now,  in  Christ  Jesus,  ye-,  who  sometimes 
xcere  far  off,  are  made  nigh  hy  the  hlood  of  Christ.  But 
noxc.  —  Since  your  reception  of  the  gospel.  In  Christ 
Jesus,  ye.  —  Those  of  the  Ephesian  Church  Avho  had  been 
conA^erted  from  heathenism  are  described  as  in  Christ 
Jesus; — that  is,  ye  Gentile  Christians  are,  etc.  The 
Christian  is  always  recognized  as  in  Christ,  or  in  the 
JLord — implying  an  intimate  union.  He  Avho  belicA'^es  in 
Christ  is  united  to  Him,  is  in  Him.^  See  also  numerous 
other  passages.  The  connection  is  not  only  one  of  inti- 
macy, but  causative  in  its  character.  The  union  is  the 
gi'ound  of  the  believer's  spiritual  life,  and  of  his  being- 
brought  near  to  God.  JVho  sometimes  icere  far  off.  — 
Those  noAV  in  Christ  Jesus  were  formerly  far  from  God. 
Are  made  nigh,  are  brought  into  His  presence  and  favor. 
"Whether  the  apostle  had  in  his  mind  the  presence  and 
manifestations  of  God  in  the  Tabernacle  and  Temple, 
the  Shechinah,  is  not  certain.  The  Jcw.s,  as  a  people, 
did  draw  near  to  God,  or  God  drew  near  to  them,  as 
He  did  not  to  the  Gentiles.     God  not  only  Avent  before 

1  Gal.  iii.  25  ,  v.  6;  Rom.  xii.  5;  riiil.  iv.  1;  1  Thess.  iii.  8. 


74  COMMENTARY.  Chap.  II.  14—18. 

His  people  in  a  pillar  of  cloud  by  clay  and  of  fire  by 
night ;  He  not  only  was  seen  in  the  Tabernacle,  but  His 
"presence"  went  with  them.'^  He  held  constant  inter- 
course with  them.  He  was  their  God.  The  believing 
part  "  walked  with  God."  To  all  this  those  Gentiles  in 
Christ  were  admitted,  and  so  were  brought  nigh  into 
His  conscious  and  gracious  presence ;  to  a  more  intimate 
knowledge  and  fellowship  than  ever  the  ancient  Jews  had 
enjoyed.  He  that  is  in  Christ,  is  in  God  manifest  in  the 
flesh.-  The  ground  of  this  nearness  is  the  blood  of  Christ., 
the  merits  of  His  death.  Had  he  not  shed  His  blood,  we 
could  never  be  in  Sim.,  and,  of  course,  could  not  thus  be 
brought  near  to  God.  The  distinction  in  the  use  of  these 
two  expressions  is,  that  by  the  blood  of  Christ  we  arc 
redeemed,  or  the  door  of  mercy  is  opened;  by  being  in 
Christ  this  gracious  relation  and  the  believer's  spiritual 
life  are  sustained.     Because  I  live,  ye  shall  live  also.'^ 


JEWS   AND    GENTILES   MADE   ONE,  AND   BOTH   EECONCILED 
UNTO    GOD   THROUGH   CHRIST. 

Verses  14 — 18.  For  He  is  our  peace,  who  hath  made 
both  one,  and  liatli  broken  down  the  middle  wall  of 
partition  between  us  ;  having  abolished  in  His  flesh 

15  the  enmity,  even  the  law  of  commandments  con- 
tained in  ordinances :    for  to  make  in  Himself  of 

16  twain  one  liew  man,  so  making  peace :  and  that  He 
might  reconcile  both  unto  God  in  one  body  by  the 

IT  cross,  having  slain  the  enmity  thereby ;  and  came 
and  preached  peace  to  you  which  were  afar  off,  and 

1  Ex.  xxxiii.  14,  15.  2  1  Tim.  iii.  16.  3  John  xiv.  19;  xvi.  15—19. 


Chap.  IL  14—18.  EPHESIANS.  75 

18  to  them  that  were  nigh.     For  tlirough  Him  wc  both 
have  access  by  one  Spirit  unto  the  Father. 

In  bringing  the  Gentiles  and  the  Jews  ahke  under  tlie 
l^ower  of  the  gospel,  two  effects  are  produced :  they  arc 
reconciled  to  each  other,  and  both  to  God.  The  first  is 
the  consequence  of  the  second,  and  both  the  fruits  of 
Christ's  death,  and  made  actual  by  the  Holy  Spirit. 

Tlie  middle  vmll  of  partition  hetween  us  consisted  in 
alienated  feelings,  having  its  seat  in  natural  depravity,  but 
aggravated  by  the  ceremonial  institutions  which  God  had 
given  the  Jews  as  a  nation,  called  the  law  of  command- 
ments contained  in  ordinances.  These  ordinances,  of 
which  God  had  ordained  many,  consisting  of  circumcision 
and  their  ritual  worship,  were  designed,  besides  their  moral 
and  religious  influence,  to  keep  the  Jews  separate  from 
other  nations.  A  striking  illustration  of  this  is  seen  in 
the  construction  of  the  Temple.  None  but  Jews  were 
allowed  to  enter  into  the  sanctuary.  There  was  a  special 
apartment  called  the  "  court  of  the  Gentiles,"  farther  than 
which  no  Gentile  could  enter.  This  was  common  to  them 
and  to  animals  bought  and  sold  for  sacrifices.^  All  nations 
could  come  thus  far,  for  prayer.  It  was  often  entered  for 
merchandise  —  even  the  xmclean  were  not  prohibited. 
Between  that,  however,  and  the  altar,  not  to  say  the  inner 
sanctuary,  there  was  a  middle  wall  of  jiartition.  This 
made  the  Jews,  as  God's  favored  people,  proud,  and 
often  contemptuous.  They  looked  upon  other  nations 
as  dogs,^  to  whom  nothing  holy  must  be  given.^  In  con- 
sequence of  these  distinctions,  often  maintained  in  an  op- 
pressive manner,  the  Gentiles  were  rendered  envious,  and 
frequently  hated  the  Jews.     Add  to  this  that  all  men  are 

1  Matt.  xxi.  12.  2  Matt.  xv.  20,  27.  3  Matt.  vii.  C. 


76  COMMENTARY.  Chap.  II.  14—18. 

by  nature  the  enemies  of  God.^  Now,  to  make  Jews  and 
Gentiles  one,  and  to  restore  the  souls  of  the  chosen,  both 
Jews  and  Gentiles,  to  fellowshij)  with  the  Father,  was  the 
errand  of  Christ  to  earth.  His  object  was  to  make  of 
tioain  one  nev)  man.  This  He  did,  having  abolished  in 
JFis  flesh  the  en7nity  which  these  ordinances  occasioned. 
All  these  ordinances,  centering  in  Him,  and  fulfilled  by  Hbu 
on  the  cross,  were  displaced  by  the  gospel.  He  taketh 
away  the  first  that  Pie  may  establish  the  second.^  He  thus 
abolished  the  occasion  of  enmity,  which  is  its  meaning  in 
this  i^assage. 

jbid  that  lie  might  reconcile  both  unto  God  in  one  hodg. 
The  whole  scope  of  Scripture  teaching  is  that  there  is  an 
alienation  of  feelings  on  the  part  of  God  toward  the  sinner, 
as  well  as  on  the  pai-t  of  the  sinner  toward  God.  God 
pities,  but  cannot  approve  or  love.  Christ,  by  his  death, 
made  expiation  —  was  a  sweet-smelling  savor  unto  God. 
Noah,  after  the  waters  subsided,  builded.  an  altar  unto  the 
Lord,  and  took  of  every  clean  beast,  and  of  every  clean 
fowl,  and  ofiered  burnt  oflTerings  on  the  altar.  And  the 
Lord  smelled  a  sweet  savor;  and  the  Lord  said,  I  will  not 
again  curse  the  ground  any  more  for  man's  sake.^  This  Avas 
a  type  and  prophecy  of  Christ's  sacrifice ;  and  the  satisfac- 
tion it  gave  to  God  must  have  consisted  in  the  faith  of  Noah 
in  the  coming  Messiah.  To  this  Paul  obviously  refers  in  his 
epistle."*  As  Christ  hath  loved  us,  and  hath  given  Himself 
for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet-smelling 
savor.  But  the  force  of  the  expression,  to  reconcile  both 
unto  God.,  in  this  j^assage,  regards  chiefly  the  change 
which  the  sinner  experiences  toward  God.  Being  an 
enemy,  by  wicked  Avorks,  he  becomes  the  cheerful,  obedient 
worshipper  of  Jehovah.     This  is  efiected  by  regeneration  : 

1  Kom.  viii.  7.  2  Heb.  x.  9.  3  Gen.  viii.  20,  21.  4  Eph.  v.  2. 


Chap.  ir.  14— 18.  E  P  II  E  S  I  A  N  S  .  77 

having  slain  the  enmity.  To  slay,  as  used  in  this  sixteenth 
verse,  is  a  much  more  forcible  term,  more  specific,  than 
abolish,  in  the  fifteenth.  Ordinances  are  abolished,  when 
made  to  cease,  by  being  abrogated ;  or  Avhen  their  object 
has  already  been  accomplished,  they  are  no  longer  of  force. 
To  slay  is  to  kill,  or  to  destroy  by  violence.  Sin  is  con- 
demned; that  is,  put  to  death,  or  executed,  as  a  criminal,^ 
—  crucified.^  This,  Ave  say,  is  effected  in  regeneration,  by 
giving  faith,  which  av' orks  by  love ;  constraining  by  the  love 
of  Christ;  imparting  a  spirit  of  reconciliation,  and  so 
making  peace. 

For  He  is  our  peace. — The  effect  for  the  cause.  Christ  is 
the  author  of  peace.  He  not  only  aAvakens  the  disposition 
in  the  two  great  conflicting  parties,  Jcavs  and  Gentiles,  but 
is  Himself  a  common  centre  of  love,  a  common  Lord  to 
obey,  a  common  Saviour  to  trust  in.  This  peace  both 
betAv^een  sinners  and  God,  and  among  themselves,  is  ef- 
fected in  His  fiesh,  by  the  cross.  Having  laid  the  founda- 
tion of  this  i^eace  by  the  cross,  —  that  is,  haA^ing  made  an 
atonenaent,^ — He  came  and  lireached  peace.  Christ  Avas 
not  only  the  Prince  of  Peace,*  but  the  preacher  of  peace. 
His  personal  ministry  before  His  crucifixion  Avas  one  of 
j^eace,*  so  after  His  passion.*'  But  subsequently  it  Avas 
chiefly  through  the  ministry  of  His  disciples.  They  went 
everywhere  preaching  the  gospel  of  peace  —  to  Gentiles  as 
Avell  as  Jews.  There  are  three  vicAvs  Avhich  may  be  taken  of 
the  peace  produced  by  the  gospel — peace  Avith  God.'^  The 
soul  is  at  peace  Avith  itself;  that  is,  the  Avrong  and  angry 
passions  are  subdued  into  a  sweet  submission  to  conscience ; 
the  sanctified  affections  delight  in  the  law  of  God.  There 
is  a  peace  in  the  hope,  in  the  spirit  of  trust,  and  in  the 

1  rom.  viii  3  3  Rom.  v.  11.  5  Jolin  xiv.  27.  ''  Kom.  v.  1. 

2  IJom.  vi.  G.  4  Isaiah  i.K.  G.  C  Luke  x.xiv.  3'j. 


78  COMMENTARY.  Chap.  II.  14—18. 

tokens  of  God's  fhvoi",  experienced  by  the  believer,  such  as 
the  Avorkl  giveth  not.  Tliis  is  the  peace  wliich  passeth 
iinderstauding.^  And  lastly,  the  soul  is  at  peace  with  all 
men.  It  is  peaceable,  as  well  as  peaceful  —  giving  no  of- 
fence, doing  to  others  as  we  would  that  they  should  do  to 
us,  and  forgiving  others  when  they  wrong  us.  The  gospel 
is  a  message  of  peace  on  earth  from  God,  and  it  makes  its 
jDossessor  peaceful  within  and  peaceable  towards  those 
without.  To  you  which  were  afar  off —  to  the  Gentiles  — 
and  to  them  that  were  nigh  —  to  the  Jews.' 

For  through  Him  (Christ).  —  We  have  again  the  j^romi- 
nent  and  ever-recurring  doctrine,  that  all  spiritual  blessings 
to  our  sinful  race  are  through  Cln-ist.  We  both — Jews  and 
Gentiles  —  that  is,  the  entire  race,  or  "Avhosoever  will."^ 
Have  an  access;  meaning  both  a  way  of  approach  to  God, 
and  an  actual  introduction  of  the  believer  to  Him.  Christ 
says,  I  am  the  way.*  lie  made  the  way  into  the  holiest 
manifest.^  He  consecrated  a  new  and  living  way^  Having 
made  an  atonement,  —  that  is,  opened  the  way  of  life  by 
His  death  on  the  cross,  —  He  carries  on  the  work  of  medi- 
ation in  heaven.  "  This  man,  after  he  had  offered  one  sac- 
rifice for  sins,  forever  sat  down  on  the  right  hand  of  God."' 
Christ  is  an  eternal  High-i^riest.  He  hath  "  an  unchange- 
able priesthood."^  "Wherefore  He  is  able  to  save  them  to 
the  uttermost  (eternally)  that  come  unto  God  by  Him, 
seeing  He  ever  liveth  to  make  intercession  for  them."^  He 
is  an  intercessor,  a  mediator,  an  advocate.  The  peculiar 
efficacy  of  all  this  lies  in  the  merits  of  His  death.  These 
merits  ai-e  sufficient  for  the  salvation  of  all  men,  but  are 
efficacious  only  in  behalf  of  those  who  were  chosen  in  Him 


1  Phil.  iv.  7.  i  Jolin  xiv.  6.  7  Heb.  x.  12. 

2  See  notes  on  verse  13  of  this  chapter.        ^  Heb.  ix.  8.  8  Heb.  vii.  24. 

3  Kev.  xxii.  17.  G  Heb.  x.  20.  9  Heb.  vii.  25. 


Chap.  II.  14- 18.  E  P  II  E  S  I  A  N  S  .  79 

before  the  foundation  of  the  world.  J?y  one  Spirit ;  the 
meaning  of  which  is,  that  all  who  approach  God,  or  rely  on 
Christ  as  a  Mediator  in  seeking  God  and  His  favor,  are 
influenced  to  do  so  by  the  Holy  Spirit.  It  is  not  only  true 
that  none  can  have  access  to  God  except  through  the  me- 
diation of  Christ,  but  none  are  disposed  to  do  so  till  drawn 
by  the  Spirit.  All  are  alike  dependent  on  this  one  and  the 
same  Spirit.  The  Spirit  secretly  and  sweetly  moves  the 
heart  to  approach  God  through  Christ,  and  teaches  how  to 
address  ourselves  to  our  offended  Father.  "I  have  sinned 
against  heaven,  and  am  no  more  worthy  to  be  called  Thy 
Son." — "God  be  merciful  to  me,  a  sinner!"  This  temper 
of  heart  is  awakened  by  the  Spirit.  The  Spirit  is  our 
helper,  and  comforter,  and  intercessor.  He  is  not  our  meri- 
torious intercessor,  as  Christ  is ;  but  He  maketh  intercession 
for  us  with  groanings  which  cannot  be  uttered.^  We  pray 
in  the  Spirit.^  This  access  is  to  the  Father.  This  must 
mean  not  only  the  Father,  both  in  distinction  from  Christ 
as  the  Son  of  God,  and  from  the  Spirit,  who  is  sent  as  the 
divine  agent  to  draw  us  to  God  through  Christ,  but  our 
Heavenly  Father,  specially  the  Father  of  all  believers,  of 
whom  the  whole  fimily  in  heaven  and  on  earth  is  named.^ 
Though  God  is  our  Father,  we  could  not  have  access  to 
Him  except  through  one  more  worthy  and  more  beloved 
than  we  are.  Though  He  is  our  Father,  and  is  infinitely 
excellent,  there  is  in  the  heart  of  the  sinner  no  correlative 
affection,  no  filial  spirit,  by  which  it  is  attracted  to  Him. 
Nor  are  we  even  conscious  of  God's  love  to  us  as  a  Father, 
till  it  is  shed  abroad  in  the  heart  by  the  Holy  Ghost,  which 
is  given  unto  us.* 

Here  is  for  the  second  time  a  recognition  of  the  personal 
distinction  of  the  Godhead.      Our  access  is,  to  God  the 

1  Rom.  viii.  2G.         2  EpU.  vi.  18;  Jude  20.         3  F-iili   iii.  15.         -i  Horn.  v.  5. 


80  COMMENTARY.  Chap.  IL  19. 

Fathei',  through  Christ,  eflfected  by  the  Spirit.  Surely  they 
who  deny  the  doctrine  of  the  Trinity,  must  be  as  greatly 
embarrassed  to  account  for  the  frequent  and  striking  ap- 
pearance of  the  doctrine  in  the  Scriptures,  as  Trinitarians 
are  to  solve  satisfactorily  the  inexplicable  mystery  of  their 
doctrine,  if  true.  There  obviously  can  be  no  wonder  that 
so  many  believe  the  doctrine,  whether  true  or  false.  The 
Bible  seems  to  teach  it. 


Verse  19.  Now,  therefore,  ye  are  no  more  strangers 
and  foreigners,  but  fellow-citizens  with  the  saints, 
and  of  the  household  of  God. 

This  spiritual  change  of  which  the  Gentiles  had  been 
made  the  subject,  through  the  gospel,  left  them  no 
longer  stra7igers  and  foreigixers^  but  has  made  Xh&va.  fellow- 
citizens  with  the  saints.  Not  only  sharers  with  the  Jews 
in  all  the  religions  privileges  which  had  distinguished 
them  as  a  nation,  the  chosen  and  distinct  people  of  God, 
but  with  all  who  belong  to  the  kingdom  of  God,  or  of 
Chi'ist.  This  kingdom  is  not  of  this  world,  and  the  citi- 
zenship of  it  is  spiritual.  They  are  not  only  fellow-citi- 
zens, but  of  the  household  of  God.  A  household  com- 
prises the  individuals  who  live  under  the  same  roof — 
children,  servants,  regular  inmates,  and  dependents.  The 
relation  is  more  intimate  and  affectionate,  both  to  one 
another  and  to  the  head,  than  that  of  fellow-citizens  to  one 
another  and  to  their  king.  All  believers  are  one  family, 
called  the  Household  of  Faith.^  The  head  of  this  house- 
hold is  God.  Christians,  Gentiles  as  well  as  Jews,  enjoy 
the  privilege  and  honor  of  being  the  family  of  God.     If 

1  Gal.  vi  10. 


Chap.  II.  20.  E  P II  E  S  I  A  N  S  .  81 

viewed  in  the  light  of  children,  then  lieirs ;  if  in  the  char- 
acter of  servants,  then  honored  and  graciously  rewarded. 
In  every  respect,  there  is  intimacy  and  affection  among 
themselves,  and  nearness  to  God,  the  head.  As  every 
householder  cares  for  each  member  of  his  liousehold,  so 
every  saint  is  encouraged  to  cast  liis  care  upon  the  Lord, 
knowing  that  He  careth  for  him.^  Though  the  different 
members  of  His  household  are  of  different  ranks,  and  ren- 
der different  services,  all  are  alike  the  objects  of  His  affec- 
tion and  protection.  All  are  alike  watched  over  and  provi- 
ded for.  No  earthly  honor  or  jDrivilege  like  being  of  the 
household  of  God.  This  is  one  of  the  spiritual  blessings, 
through  Christ,  which  constitutes  the  theme  of  this  epistle. 
TJnto  Him  that  loved  ns,  and  washed  us  from  our  sins  in 
His  own  blood,  and  hath  made  us  kings  and  priests  unto 
God  and  his  Father ;  to  Him  be  glory  and  dominion  for 
ever  and  ever.    Amen.^ 


Yorsc  20.  And  arc  built  on  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner-stone. 

Are  built.  —  The  relation  is  again  changed.  The  saints 
are  not  only  a  household,  but  are  viewed  under  the  image 
of  the  house  itself.  The  word  house  is  used  figuratively 
in  the  Scriptures.  The  body  is  represented  as  the  liouse 
of  the  soul.'^  Any  place  at  which  God  is  present  and  is 
worshipped,  is  called  the  "house  of  God."*  Heaven  is 
called  God's  house.  In  my  Father's  house  are  m;iny  man- 
sions.^    The  church  is  called  a  house.     These  things  write 

1 1  Peter  v.  7.  3  2  Cor.  v.  1.  5  John  xiv.  2. 

2  Kev.  i.  6.  -i  Cieu.  xxviii.  17. 


82  COMMENTARY.  Chap.  II.  20. 

I  unto  thee  ....  that  thou  maj^est  know  how  thou  ought- 
est  to  behave  in  the  house  of  God,  which  is  the  church  of 
the  Uving  God.^  All  the  saints,  God's  sanctified  peojjle, 
of  every  age  and  nation,  are  called  a  house.  Christ  as  a 
son  (is  faithful)  over  His  own  house ;  whose  house  are  we, 
if  we  hold  fast  the  confidence,  etc.^  This  is  the  idea  in 
this  passage.  Christians  are  represented  as  huilt  on  the 
foundation  of  the  apostles  and  prophets.  —  In  this  passage 
reference  is  had  to  the  agency  of  their  insjoired  teachers, 
the  apostles  and  prophets,  who  laid  instrumentally  the 
foundation  of  the  Christian  church.  The  apostles  were 
permanently  inspired;  the  New  Testament  prophets,  in- 
cluding evangelists,  etc.,  were  occasionally  so,  and  thus 
leading  and  guiding  the  individual  efibrts  of  the  body  of 
Christians,  wei'e  the  chief  human  agencies  of  the  conver- 
sion of  men,  and  of  the  subsequent  religious  advancement 
of  those  converted.  "With  reference  to  this  suboi'dinate 
but  important  agency,  the  church  is  said  to  be  the  pillar 
and  ground  of  the  truth.^  James,  Cephas,  and  John,  are 
spoken  of  as  "  pillars."  ^  Paul  styles  himself  a  "  wise  mas- 
ter-builder." ^  He  says  in  this  passage,  "I  have  laid  the 
foundation."  This  is  obviously  the  import  of  Christ's  dec- 
laration to  Peter:  "On  this  rock  will  I  build  my  church."'' 
God  is  the  builder,  through  the  agency  of  His  dependent 
but  highly  honored  servants  and  co-workers.  The  same 
lyrinciple  is  recognized  in  1  Cor.  4  :  15  ;  Philem.  10.  Jesus 
Christ  himself  heing  the  chief  corner-stone. — But  what- 
ever agency,  and  however  important  the  agency,  exerted 
by  inspired  or  uninspired  teachers,  in  giving  the  gospel  to 
the  world,  Christ  is  chief  Of  all  this  finite,  derived 
agency,  Christ  is  the  underlying,  the  meritorious  and  en- 

1  1  Tim.  iii.  14, 15.  3  1  Tim.  iii.  15.  s  1  Cor.  ili.  10, 11, 12. 

2  Heb.  iii.  C;  1  Cor.  iii.  9.        4  Gal.  ii.  9.  C  Matt.  xvi.  18. 


CH.vr.  II.  21.  E  P  H  E  S  I  A  N  S  .  83 

ergizing  cniiso.  With  him  is  merit  and  divine  efficiency, 
which  transcends  and  comprehends  all  others.  When  His 
redeemed  are  a  building,  or  the  superstructure,  He  is  the 
foundation  simply.  Other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  Christ}  It  is  only  when  Christ 
is  the  chief  corner-stone,  that  even  the  ablest  and  most 
honored  of  His  servants  ai-e  regarded  as  t\ie  foundation,  or 
as  pillars.  This  subordinate,  dependent  agency  of  His 
servants,  is  constantly  and  most  expressly  taught  through- 
out the  "New  Testament.  The  apostle,  in  the  passage  1 
Cor.  3  :  10,  acknowledges  his  de2:)endence  on  divine  grace. 
According  to  the  grace  of  God  which  is  given  unto  me, 
as  a  wise  master-builder,  I  have  laid  the  foundation.  How 
fully  and  honestly  he  disclaims  all  self-reliance !  I  was 
with  you  in  weakness,  and  in  fear,  and  in  much  trembling. 
And  my  sj^eech  and  my  preaching  was  not  with  the  entic- 
ing words  of  man's  Avisdom,  but  in  demonstration  of  the 
Spirit  and  of  power.^ 


Verse  21.     In  whom  all  the  building  fitly  framed  to- 
gether, growcth  unto  an  lioly  temple  in  the  Lord. 

1)1  lohom.  —  The  chief  foundation  is  Christ.  The  prog- 
ress of  the  building  is  equally  through  Him.  It  is  only 
i)i  Him  that  Christianity,  individually  or  socially,  makes 
progress.  All  the  building.  —  Each  member  of  this  true 
church,  of  this  spiritual  association.  Fitly  framed  together. 
—  The  parts  not  only  joined  together,  \)\i%  fitted  to  each 
other.  Groiceth.  —  Each  individual  advances  in  personal 
piety ;  so  the  kingdom  of  Christ  is  progressing  and  filling 
the  earth.     This  relation  of  individual  Christians  to  each 

1  1  Cor.  iii.  11.  2  1  Cor.  ii.  3,  4. 


84  C  0  M  M  E  N  T  A  E  Y  .  Chap.  II.  21. 

other,  and  the  mutual  aid  rendered  by  being  thus  fitted 
together^  is  a  beautiful  idea  in  this  passage,  as  well  as  in 
chapter  4:16.  Every  part  of  the  building  is  necessary  to 
its  strength,  and  symmetry,  and  beauty.  Every  member 
of  the  church  not  only  has  a  work  devolved  on  himself, 
but,  by  his  relation  to  every  other  member,  the  importance 
of  his  particular  service  is  augmented.  A  slight  defect  in 
a  single  part  of  a  complicated  machine  often  deranges  the 
action  of  the  whole,  and  essentially  impairs  its  force. 
Grace,  by  giving  unity  of  spirit,  by  fitly  framing  the  mem- 
bers together,  gives  great  power  to  the  action  of  the 
church.  Each  member  growing,  and  pervading  the  whole 
social  body  with  his  hallowed  and  inspiring  influence,  all 
grow.  Unto  a  holy  temple. — It  is  no  longer  a  mere  house, 
but  a  temple.  The  allusion  is,  doubtless,  to  the  teraj)le  at 
Jerusalem,  —  the  type  of  the  church.  The  actual  temple 
was  called  holy,  because  consecrated  to  holy  purposes 
exclusively.  Christians  are  set  apart  to  the  service  of 
God,  personally  sanctified  by  the  blood  of  Christ.  This 
idea  of  a  temj^le  is  beautiful,  and  exceedingly  significant. 
The  tabernacle,  and  afterwards  Solomon's  temple,  filled 
Avith  the  shekinah,  was  a  sublime  symbol  of  the  church. 
The  manifestation  was  that  of  a  supernatural  cloud,  mild 
and  effulgent.  This  exhibition  of  the  divine  presence 
ordinarily  rested  over  the  Ark  of  the  Covenant,  or  the 
mercy-seat,  "between  the  cherubim."  And  thou  shalt 
put  the  mercy-seat  above  upon  the  ark ;  .  .  .  and  there  I 
will  meet  with  thee,  and  will  commune  with  thee  from 
above  the  mercy-seat,  from  between  the  two  cherubim, 
etc.^  He  that  dwelleth  between  the  cherubim.^  Though 
tlie  word  shekinah  is  not  a  Bible  term,  allusion  to  the  fact 
symbolized  by  it  is  frequent.    The  Jews,  as  is  seen  in  their 

1  Ex.  XXV.  21,  22.  2  Psalm  Ixxx.  1;  Kiimb.  vii.  89;  Psalm'xcix.  1. 


Chap.  11.  22.  E  P  II  E  S  I  A  N  S  .  85 

writings,  so  designated  the  visible  presence  of  tlie  divine 
glory.  Occasionally,  this  divine  presence  was  seen  in  the 
door  of  the  tabernacle.^  The  divine  presence  was  also 
symbolized  in  the  pillar  of  cloud  and  of  fire,  which  con- 
ducted the  Israelites  through  the  wilderness.  But  our 
passage  is  an  allusion  to  it  only  as  seen  in  the  temple,  or 
tabernacle.  Here  God  gave  oracles,  was  worshipped,  and 
communed  with  His  people.  In  allusion  to  this,  each  indi- 
vidual Christian  is  called  a  temple  ;  also,  the  whole  church 
in  its  organic  capacity.  God  is  present,  by  His  Spirit,  to 
each  believer  —  ruling,  leading,  speaking  jieace  to  his  soul 
through  faith,  shedding  abroad  His  love  in  the  heart ;  that 
is,  expressing  His  parental  affection  to  the  consciousness  of 
our  filial  feelings.  The  tokens  of  His  love,  called  the  shek- 
inah,  are  ineffably  mild  and  full  of  glory.  Before  Him  the 
soul  waits  to  obey  His  commands,  and  to  offer  its  homage ; 
and  thus,  through  each  individual  believing  heatt,  God 
rules  and  uj^holds  the  entire  church,  making  it,  in  the 
noblest  sense,  the  temple  in  the  Lord.  God  is  never  Avor- 
shipped  except  in  the  Lord ;  that  is,  in  Christ. 


Verse  22.     In  whom  also  ye  arc  builded  together,  for 
an  habitation  of  God  through  the  Spirit. 

Believers  in  Christ  had  been  represented  as  citizens,  — 
fellow-citizens;  then,  as  the  Aoi^seAoM  of  God, — members 
or  inmates  of  the  house  of  God.  Thirdly,  the  figui-e  is 
changed,  and  they  are  viewed  in  the  light  of  a  house  itself, 
the  superstructure  of  which  is  raised  on  the  aj^ostles  and 
prophets  as  instruments,  and  on  Christ  as  the  chief  founda- 
tion.    In   llie  fourth  place,  this  building  is  enlarged  and 

I  Kumb.  xii.  1—10;  Deut.  xxxi-  10. 

8 


86    '  COMMENTARY.  Chap.  II. '22. 

beautified  into  a  temple.  In  this  twenty-second  verse  the 
idea  of  a  temple  gives  place  to  a  more  familiar  and  endear- 
ing one  —  an  habitation  of  God.  This  is  its  fifth  view. 
In  whom ;  that  is,  in  Christ:  a  mere  repetition  of  redemp- 
tion through  Christ.  Aim  ye. —  Not  only  the  Ephesian 
Christians,  as  well  as  all  believers,  but  especially  the  Gen- 
tiles, as  well  as  the  Jews.  Are  huilded  together. — All,  alike, 
receive  their  vitalizing  energy  in  and  through  Christ.  It 
is  the  "spirit  of  life  in  Christ  Jesus,"  wliich  rears  this 
superstructure,  —  makes  the  house  groic.  Of  His  fulness 
liave  cdl  ice  received.-^  An  hcdntation  of  God. —  That 
which  was  viewed  as  a  temple  where  God  ajjproached,  or 
met  His  people,  and  occasionally  is  seen  by  them,  is  here 
rej)resented  as  abiding — permanently  dwelling.  The  idea 
of  the  temi^le  has  in  it  more  majesty;  this,  more  of  the 
home-feeling.  This  idea  of  God's  dicelling  in  His  people,  is 
found  in  the  Old  Testament,  as  well  as  the  New.  For 
thus  saith  the  high  and  lofty  One  that  inhabiteth  eternity, 
M'hose  name  is  Holy ;  I  dwell  in  the  high  and  holy  place, 
with  him  also  that  is  of  a  contrite  and  humble  spirit,  to 
revive  the  spirit  of  the  humble,  and  to  revive  the  heart 
of  the  contrite  ones.-  He  who  inhabiteth  eternity^  who 
dwells  in  the  high  and  holy  jDlace,  —  the  throne  of  the, 
universe,  —  dwells  also  with  him  that  is  contrite  and  hum- 
ble, —  the  light  of  whose  presence  revives  the  heart.  This 
is  unsi3eakable  love  —  infinite  condescension.  In  the  New 
Testament,  the  doctrine  abounds  frequently  with  the  addi- 
tional idea  of  Christ's  spiritual  presence  in  the  soul.  Not 
only  the  spirit  of  truth  dweUeth  with  you,  and  shall  be  in 
you,  but  Jesus  said.  If  a  man  love  me  he  will  keej)  my 
words;  and  my  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him.^    A  habitation 

1  Jobn  i.  16.  2  Isaiah  Ivii.  15.  ?•  John  xiv.  17—23. 


CiiAP.  II.  22.  E  P  H  E  S  I  A  N  S  .  «  87 

is  n  place  where  the  inmates  dwell  not  only  permanently, 
—  it  is  an  abode,  —  bnt  where  there  is  social  enjoyment. 
Hence  Christ  says,^  If  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  xcill  sup  loith  Jmn,  and 
he  viith  me.  Christ's  intercourse  with  His  disciples  is  as 
friend  with  friend.  This  is  through  the  Spirit.  God  does 
not  take  up  His  abode  except  where  He  has  previously  pre- 
pared a  habitation.  And  there  is  no  true  church  which  is 
not  pervaded  by  the  Spirit.  It  is  not  the  organic  body 
which  He  makes  His  habitation^  but  the  believing,  obej-- 
ing,  sanctified  church.  The  building  is  built  up  of  Vnaehj 
stones? 

It  must  not  be  overlooked,  that,  for  the  third  time  in 
these  two  chapters,  the  doctrine  of  the  Trinity  is  distinctly 
brought  forward  by  the  apostle.  Compare  notes  on  chap- 
ter 1 :  13,  14;  chapter  2  :  18;  and  now  this  tAventy-second 
verse.  In  %ohom ;  that  is,  in  Christ.  An  habitation  of 
God;  in  the  Spirit. 

1  Rev.  iii.  20.  2  I'cter  ii.  5. 


CHAPTER    III. 


After  the  apostle  had,  in  Chapter  I.,  unfolded  the  scheme  of  mere}',  ho 
offered  a  prayer,  that,  the  eyes  of  their  understandhig  being  enlightened, 
they  might  be  able  to  compi-ehend  and  appreciate  its  rich  grace.  Having 
occupied  Chapter  II.  in  showing  how  this  rich  grace  was  designed  for  all 
men,  Gentiles  as  well  as  Jews;  and  the  power  of  Christ's  cross  to  reconcile 
them  to  each  other,  and  both  to  God;  in  Chapter  III.  he  again  declares 
(verse  14,  etc.)  his  habit  of  praying  for  them;  that  God  would  strengthen 
their  piety  by  His  Spirit ;  that  Christ  might  dwell  in  them,  and  thus  they  bo 
able  to  comprehend  the  incomprehensible  love  of  Christ.  But  before 
he  had  completed  the  first  sentence,  he  is  turned  aside  —  as  his  fervid  spirit 
often  is,  in  his  epistles  —  to  declare  and  explain  his  call  to  preach  the  gos- 
pel to  the  Gentiles. 

THE   apostle's   MISSION   TO    THE    GENTILES. 

Yerse  1.     For  this  cause,  I  Paul,  the  prisoner  of  Jesus 
Christ  for  you  Gentiles. 

For  this  cause.  —  Because  in  this  scheme  of  mercy  the 
Gentiles  were  included.  Because  Gentiles  and  Jews  are 
huilded  together^  for  a  habitation  of  God.  I  Paid,  the 
prisoner  of  Jesus  Christ. — Paul  styles  himself  the  servajit 
of  Jesus  Christ;  also,  an  apostle  of  Jesus  Christ;  here, 
the  prisoner  of  Jesus  Christ.  He  was  then  a  prisoner  at 
Rome,  sent  thither  by  the  persecution  of  the  Jews.^  For 
you  Gentiles.  —  It  was  an  offence  to  the  unbelieving  and 
bigoted  Jews,  that  "the  covenants  of  promise"  should 
be  extended  to  the  Gentiles.  Even  the  Christian  Jews 
were  slow  to  acknowledge  this  claim.     Paul  taught  that 

1  Acts  XXV.  11 ;  xxvi.  32 ;  xxviii.  19. 


CiiAP.  III.  2-13.  EPHESIANS.  89 

there  is  no  difference  between  the  Jew  and  tlie  Greek ;  for 
the  same  Lord  over  all  is  rich  wnto  all  tliat  call  njion  Ilim, 
For  wliosoever  shall  call  npon  the  name  of  tlie  Lord  sliall 
he  saved. ^  And  he  vindicates  his  conduct  in  going  among 
the  Gentiles  and  preaching  the  gospel  to  them,  in  the 
verses  subsequent  to  those  just  quoted:  that,  in  order  to 
call  on  God,  they  must  believe ;  and  faith  requires  instruc- 
tion ;  and,  having  no  teacher  of  their  own,  he  was  se?if. 
This  was  the  brunt  of  his  offence,  and  for  -which  he  was 
sent  a  prisoner  to  Coesar. 


Yerses  2 — 13.     If  yc  have  heard  of  the  dispensation 
of  the  grace  of  God  which  is  given  me  to  yoii-ward : 

3  how  that  by  revelation  He  made  knoAvn  unto  me  the 

4  mystery,  as  I  wrote  afore  in  few  words  ;  whereby, 
when  ye  read,  ye  may  understand  my  knowledge  in 

5  the  mystery  of  Christ,  Avhich  in  other  ages  was  not 
made  known  unto  the  sons  of  men,  as  it  is  now 
revealed  unto  His  holy  apostles  and  prophets  by  the 

6  Spirit ;  that  the  Gentiles  should  be  fellow-heirs,  and 
of  the  same  body,  and  partakers  of  His  promise  in 

7  Christ  by  the  Gospel :  whereof  I  was  made  a  minister 
according  to  the  gift  of  the  grace  of  God  given 
unto   me  l)y  the  effectual  working  of  His  power. 

8  Unto  me,  who  am  less  than  the  least  of  all  saints,  is 
this  grace  given,  that  I  should  preach  among  the 

9  Gentiles  the  unsearchable  riches  of  Christ ;  and  to 
make  all  men  see  what  is  the  fellowship  of  the  mys- 
tery, which  from  the  beginning  of  the  world  hath 
been  hid  in  God,  who  created  all  things  by  Jesus 

1  ]:om.  X.  12,  13. 

8* 


90  COMMENTARY.  Chap.  III.  2—13. 

10  Christ ;  to  the  intent  that  now  unto  the  principal- 
ities and  powers  in  heavenly  places  might  be  known 

11  by  the  church   the   manifold  wisdom  of  God,  ac- 
cording to  the  eternal  purpose  which  He  purposed 

12  in  Christ  Jesus  our  Lord  :  in  whom  we  have  bold- 
ness and  access  with  confidence  by  the  faith  of  Him. 

13  "Wherefore  I  desire  that  ye  faint  not  at  my  tribula- 
tions for  you,  which  is  your  glory. 

AKALYSIS. 

In   the  ]mragraph  Just  given,   the  foUowing  j^olnts   are   Irought   to 
view: —  The  ministry  of  the  gosjjel  as  committed  to  Paul,  vs.  2,  7. 

—  The  message  is  one  of  mercy,  unsearchable  in  its  nature  and  de- 
gree, vs.  2, 8. —  The  gospel,  specially  that  the  Gentiles  should  share  in 
its  salvation  on  equal  terms  zvith  the  Jews,  teas  not  fully  made  Iciwicii 
for  ages,  as  it  now  is  —  it  had  been  a  mystery,  vs.  3,  4,  5,  G,  9.  — This 
mystery  was  made  known  to  Paul,  as  toell  as  to  the  other  apostles  and 
l^rophets,  by  revelation;  much  of  it  in  the  form  of  inspiration,  v.  3,  5. 

—  His  commission  or  dispensation  7vas  a  gift  of  grace  ;  and  to  engage 
in  the  tcork  assigned  him,  he  was  incited  by  the  effectual  icorking  of 
divine  jioicer  in  his  heart,  Tliis  was  his  call  to  preach,  v.  7. 
— One  of  the  motives  constraining  him,  and  which  moved  God  to 
commission  him,  ivas  to  make  known  the  manifold  wisdom  of  God, 
both  in  the  plan  of  redemption  and  its  execution :  specially  in  ex- 
tending it  to  the  Gentiles,  vs.  9,  10.  —  All  of  which  was  according  to 
an  eternal  jmrpose  in  Christ  Jesus,  v.  11.  —  Faith  in  whom  gives  us 
confident  access  to  God,  v.  12.  —  Finally,  in  view  of  this  relation 
and  its  peculiar  circumstances,  the  apostle  beseeches  his  Gentile 
brethren  of  the  church  at  Ephesus,  not  to  faint  at  his  tribulation, 
being  a  prisoner  for  them,  for  it  should  be  for  their  glory,  v.  13. 

Verse  2.  If  ye  have  heard  of  the  dispensation  of  the 
grace  of  God  which  is  given  me  to  you-ioard. — Jfye  have 
heard.,  does  not  exjiress  a  doubt.     It  is  equivalent  to  an 


CiiAP.  in.  2—13.  EPHESIANS.  91 

exj^ression  very  like  this :  If  ye  have  henvd,  as  I  am  confi- 
dent you  have ;  or  since  ye  have  Leard  of,  and  know  my 
calling  to,  the  work  of  this  ministry.  Dispensation  of  tlie 
grace  of  God. — The  term  cUs2yensation  has  three  meanings: 
a  plan,  or  the  arrangements  of  a  scheme  or  enterprise ;  the 
actual  administration  of  this  plan;  and  the  function  or 
office  of  him  who  thus  administers.  The  last  is  the  idea 
here,  —  the  duty,  or  responsibility,  of  dispensing  the  gifts 
of  God  in  salvation.  It  is  a  stewardship.  Paul  was  com- 
missioned to  publish  to  sinners  this  scheme  of  grace.  The 
grace  was  to  all.  The  scheme  included  the  Gentiles  as 
well  as  the  Jews.     To  you-icard.  —  To  you.  Gentiles. 

Averse  3.  JIoio  that  hy  revelation  He  made  Jaioicn  unto 
tne  the  mystery^  as  I  xorote  afore  in  few  icords,  —  The 
supernatural  character  of  Paul's  knowledge  of  the  scheme 
of  mercy,  is  here  alluded  to,  but  more  fully  stated  in  verse 
sixtli,  where  it  is  explained.  Mystery  is  a  term  employed 
to  designate  those  doctrines  of  the  gospel  exhibited  in  llie 
first  chapter  of  this  epistle,  —  the  general  plan  of  rcdem))- 
tion,  —  including,  specially,  the  fact,  in  the  second  chapter, 
that  this  gospel  was  to  be  extended  to  the  Gentiles.  It 
is  called  a  mystery,  because  it  could  not  be  knoAvn  by  the 
unaided  powers  of  the  human  mind.  The  riches  of  God's 
grace  in  the  scheme  of  mercy  are  unsearchable.  They  are 
not  to  be  fathomed  by  reason.  They  never  can  be  fully 
fathomed,  even  when  revealed.  But  that  is  not  the  reason 
Avhy  here  they  are  called  a  mystery.  It  is  only  what  could 
not  be  understood  till  revealed  supernaturally.  This  is 
true  of  the  principles  of  the  gospel  generally.  It  is  spe- 
cially true  that  no  one  could  have  foreknown,  till  told,  that 
the  Gentiles  should  share  in  it.  The  analogy  of  jxist  his- 
tory, till  the  advent  of  Christ,  was  unfavorable  to  such  a 
supposition.     Everything   favored  the  idea   that,  as   the 


92  '  C  0  M  M  E  N  T  A  11  Y .  Chap.  III.  2—13. 

Jews  had  been  Ills  chosen  people,  so  they  were  to  con- 
tinue in  exclusive  enjoyment  of  the  covenants  of  promise. 
That  God  would  save  sinners  by  Christ,  and  that  those 
who  were  afar  off  should  be  brought  nigh^  through  Christ, 
could  be  known  only  by  a  special  revelation.  As  I lorote 
afore  in  fexo  ti^ords ;  —  referring  to  what  he  had  written 
in  the  first  and  second  chapters,  which,  as  we  have  said, 
contain  a  brief  exposition  of  the  elements  of  the  gospel. 
Some  have  supposed  that  allusion  is  here  made  to  some 
short  epistle  {in  few  words),  addressed  to  the  church  at 
Ephesus,  but  now  lost.  There  is,  however,  no  evidence 
that  any  of  the  ^V^s/>^>ec?  writings  are  lost.  The  application 
of  the  expression,  as  I  xcrote  in  feto  words,  to  the  former 
part  of  this  epistl'e,  is  natural  and  satisfactory. 

Verse  4.  Whereby,  xohen  ye  read,  ye  may  understand  my 
Jaioidedye  in  the  mystery  of  Christ.  —  Whereby,  by  what 
he  had  briefly  written ;  loJien  ye  read,  or  by  reading  which, 
ye  may  understand  my  knowledge  in  the  mystery  of 
Christ.  By  reading,  ye  will  be  able  to  understand  the 
character  and  extent  of  my  knowledge  of  the  plan  of  sal- 
vation. All  the  church  might  hear  this  epistle  read  in 
public,  —  it  being  customary  to  read  publicly  the  apostolic 
communications.  Some  might  have  the  private  perusal  and 
examination  of  the  original  manuscript.  Any  one  could 
take  copies  when  the  writing  was  so  brief  as  this  epistle. 
Before  the  art  of  printing,  books  of  all  kinds  were  expen- 
sive, and  therefore  scarce.  Still,  there  can  be  no  reasonable 
doubt  that  this  shoit  epistle  was  frequently  copied,  and 
might  be  read  by  all.  Mystery  of  Christ.  —  Christ  reveals 
the  mystery  of  salvation.  He  brings  life  and  immortality 
to  light.  In  this  sense,  it  is  the  mystery  of  Christ.  But 
the  probable  meaning  is,  the  mystery  of  the  scheme  of 
mercy ;  of  which  scheme  Christ  is  the  foundation  and  the 


CiiAP.  III.  2—13.  EPHBSIANS.  93 

executor.  Christ  is,  in  His  nature,  and  person,  and  works, 
a  mystery  —  the  great  mystery  of  godliness  — God  manifest 
in  the  flesh.  The  spiritual  blessings  with  which  God  has 
blessed  us  in  Christ,^  are  the  leading  feature,  the  all-com- 
prehending idea  of  this  mystery.  The  relation  of  Cln-ist 
to  it  is  somewhat  various ;  and  its  relation  to  tlie  Gentiles 
is  an  important  fact,  and  made  prominent  in  this  chapter. 

Verse  5.  Which  in  other  ages  teas  not  made  known  unto 
the  S071S  of  men.,  as  it  is  noio  7'evealed  unto  Jlis  holy  apos- 
tles and  prophets  bytjie  /Spirit. —  Which  (mystery)  in  other 
ayes.  Either  to  others,  —  that  is,  to  former  generations,  — 
or,  according  to  our  translation,  having  respect  to  time 
and  not  to  people,  during  other  jieriods ;  which  in  other,  or 
during  other  ages,  was  not  made  known.  Was  not  made 
known  unto  the  sons  of  men. — The  pur2:)ose  of  God  to  give 
to  the  world  a  Saviour,  made  known  early  in  the  his- 
tory of  the  race,  and  often  rejDeated,  was  called  the  "  cov- 
enant of  promise.-"  But  the  indistinctness  of  these  com- 
munications is  obvious,  and  what  the  apostle  here  alludes 
to.  The  law  was  a  shadoio  of  good  things  to  come.^  The 
prophets  of  the  Old  Testament  did  not  themselves  under- 
stand this  subject  as  the  apostles  and  jn-oi^hets  of  the  New 
did ;  and  of  the  mass  of  tlie  race,  of  the  sons  of  men,  this 
is  strikingly  true.  The  heathen  were  not  only  without 
Christ,  but  without  God  in  the  world.  The  Jewish  nation, 
as  such,  were  ever  looking  and  longing  for  clearer  light, 
and  the  reality  of  what  they  hoped  for.  That  these  spirit- 
ual blessings  should,  in  due  time,  be  given  to  the  Gentiles, 
is  also  shadowed  forth.  He  will  famish  all  the  gods  of  the 
earth;  and  men  shall  worship  Him,  every  one  frgm  his 
place,  even  all  the  isles  of  the  heathen.*  But  whether  this 
was  to  be  by  bringing  all  nations  into  the  Jewish  polity, 

lEph.  i.  3.        2  See  notes  on  clmptcr  ii.  12.        3  lleb.  x.  1.       4  Zeph.  ii.  11. 


94  COMMENTARY.  Chap.  III.  2—13. 

and  thus  making  of  all  nations  one  theocratic  kingdom, 
and  so  making  them  " fellow-heirs,"  and  "one  body;"  or 
by  breaking  down  the  middle  wall  of  j^artition,  and  thus 
bringing  the  Gentiles  nigh,  was  not  understood.  Hence 
emphasis  is  to  be  placed  on  the  particle  as :  as  it  is  noio 
revealed.  ,  Not  so  clearly  as  it  now  is.  On  the  mountain- 
tops  were  seen  gleams  of  the  morning  dawn ;  but  over  the 
l^lains,  and  through  the  valleys,  was  widespread  and  un- 
broken darkness  —  "  a  land  of  darkness,  as  darkness  itself." 
It  is  now  revealed  —  that  is,  made  known  —  xinto  His  Jiohj 
apostles  and  pro2)hets^  the  inspired  teachers  of  the  gospel.^ 
They  are  His  —  that  is,  God's  —  apostles  and  prophets, 
because  commissioned  and  qualified  by  Him.  They  are 
said  to  be  holy^  not  only  because  of  their  personal  piety 
and  peculiar  miraculous  gifts,  —  on  both  of  which  accounts 
they  were  said  to  be  men  full  of  the  Holy  Ghost,^ —  but 
because  of  their  being  set  apai-t  to  a  rehgious  service  ex- 
clusively. They  were  holy,  because  consecrated.  By  the 
Spirit.  —  These  supernatural  communications  were  not 
merely  revelations,  but  revelations  made  by  inspiration. 
Few  subjects  are  so  important  to  be  rightly  understood  as 
the  doctrine  of  the  inspiration  of  the  Scriptures.  Some 
deny  not  only  that  they  are  inspired,  but  also  that  they 
contain  a  revelation  from  God.  Others  admit  that  rev- 
elations have  been  made,  and  are  recorded  in  the  Bible ; 
but  they  attach  no  infillibility  to  the  record  —  believing 
that  good  and  loise  men,  with  important  advantages 
for  knowing  the  truth,  have  given  to  us  their  conceptions 
of  the  doctrines  and  facts  of  revealed  religion.  They 
deny  the  special  suj^erintending  and  suggesting  agency  of 

1  Ou  the  office  and  qualifications  of  tbese  apostles  aud  prophets,  see  notes  on 
chapter  ii.  20. 

2  Acts  vi.  3,  8;  vii.  55- 


Chap.  III.  2—13.  EPIIESIANS.  95 

the  Holy  Spirit.  Tlie  idea  that  the  apostles  and  prophets 
were  divinely  taught,  so  as  to  render  them  infallible,  is 
either  utterly  rejected,  or  so  modified  and  attenuated,  as  to 
undermine  the  authority  of  the  Bible.  It  will  be  perceived 
that  we  make  a  distinction  between  revelation  and  inspi- 
ration. Revelation  is  the  substance,  inspiration  the  method 
of  communication  —  the  vehicle  of  truth  revealed.  A  rev- 
elation may  be  made  orally,  as  the  conversations  of  Christ. 
God  has  often  spoken  to  our  race  in  a  supernatural  mani- 
festation and  voice,  —  as  to  Adam,^  to  Moses,"  to  the  Israel- 
ites,^ to  Joshua,^  to  the  prophet  Isaiah.^  Instances  are  scat- 
tered through  the  Old  Testament.  It  is  repeatedly  called 
the  word  of  God,  communicated  in  any  manner  —  by  voice, 
by  vision,  or  by  inspiration.  That  it  was  often  communi- 
cated by  inspiration,  and  that  all  the  Bible  was  written 
imder  the  agency  of  the  Spirit,  is  plainly  taught  in  the 
Scriptures  themselves.  To  this  there  have  been  made  sev- 
eral objections.  (1)  It  has  been  said  that  it  would  require 
a  miracle;  and,  as  the  objectors  deny  miracles,  they  of 
course  deny  inspiration.  But  the  laws  of  both  matter  and 
mind  are  neither  original  nor  unchangeable.  They  must 
ultimately,  if  not  now,  have  depended  on  the  divine  will. 
The  same  will  which  creates,  can,  of  course,  modify  or  de- 
stroy. The  contrary  suppt)sition  would  be  absurd.  He  who 
created  the  mind,  can  speak  to  it  and  give  it  undei'standing. 
An  image,  faint  we  admit,  but  fitted  to  remove  all  possible 
objections  of  this  character,  may  be  seen  in  the  manner  that 
the  silent  look  of  the  mother  often  conveys  to  her  infant, 
before  it  can  speak  or  understand  language,  the  thoughts 
and  feelings  of  her  own  heart.  The  infant  so  distinctly 
interprets  the  workings  of  the  mother's  mind,  as  to  smile 

1  Gen.  iii.  8,9, 10.  3  Exodus  xx.  «  Isaiah  vi.  1,  8,  9. 

2  Exodus  iii.  2—22.  4  Joshua  v.  13—15. 


96  COMMENTARY.  Chap.  III.  2—13. 

or  be  sad  as  she  looks.  Cannot  God,  who  can  be  present 
to  the  finite  spirit  without  any  media,  exjDress  to  it  His 
thoughts  and  will?  JIoiv  this  communication  can  be 
given,  we  do  not  know ;  nor  do  we  know  how  the  infant 
reads  the  heart  of  its  mother.  We  know  it  does.  Nor  do 
we,  who  have  never  been  inspired,  know  how  the  prophets 
and  otliers  could  be  confident,  of  such  communications, 
tliat  they  were  from  God,  and  not  imaginary.  We  are 
told  that  it  is  a  sure  word  of  prophecy.^  This  certainty 
attached,  necessarily,  to  the  consciousness  of  him  to  whom 
God  Avas  speaking.  (2)  Some  think  that  because  the 
writings  of  tlie  Bible  vary,  according  to  the  j^eculiar  men- 
tal habits  of  the  individual  writers,  they  must  be  purely 
liuman,  and  not  divinely  dictated.  It  can  be,  however,  no 
more  an  objection  to  God's  causative  agency  in  the  pro- 
duction of  the  book,  than  variety  in  the  phenomena  of 
nature  is  a  j^roof  that  God  is  not  their  cause.  That  the 
diiferent  portions  of  the  Bible  should  vary  according  to 
the  mental  character  of  their  authors,  is  analogous  to  all 
God's  works.  God  endows  different  minds  differently,  for 
wise  ends.  Moses  and  Aaron  had  different  gifts,  but  the 
same  spirit  guided  them.  Isaiah  and  Ezekiel,  among  the 
prophets ;  Paul  and  John,  among  the  apostles,  differed  in 
a  marked  manner :  but  all  were  animated  by  one  spirit. 
That  inspiration  should  be  plenary,  making  the  subject  of 
it  infallible,  is  no  proof  that  the  divine  agency  must  de- 
stroy, or  even  interfere  with,  the  fi-eedom  of  the  finite 
agent.  "  So  far,"  says  Gaussen,  "  are  we  from  overlooking 
human  individuality,  everywhere  impressed  on  our  sacred 
books,  that,  on  the  conti*ary,  it  is  with  profound  gratitude, 
and  with  an  ever-increasing  admiration,  that  we  regard 
this  living,  real,  human  character  infused  so  charmingly 

1  2  Peter  i.  19. 


Cii.vp.  in.  Q— 13.  EPHESIANS.  97 

into  every  j^art  of  the  Word  of  God.  We  admit  the  f  ict, 
and  we  see  in  it  clear  proof  of  the  divine  wisdom  which 
dictated  the  Scriptures."  We  might  thus  answer,  were  it 
necessary,  many  similar  objections;  not  one  of  which  does, 
in  fact,  militate  against  their  infallibility,  through  the 
agency  of  God,  who  is  truthful,  and  cannot  err. 

But  the  direct  proof  that  the  writers  of  the  Bible  were 
inspired,  is  abundant  and  positive.  Christ  teaches  the 
fact.  David  wrote  in  the  /Spirit}  Paul  not  only  declares 
the  Scriptures  to  be  holi/,  and  able  to  make  us  wise  unto 
salvation,  and  to  make  the  man  of  God  perfect, — Avhich 
they  could  not  do  unless  infallible,  —  but  to  be  inspired. 
All  Scriptxire  is  given  by  inspiration  of  God?  Peter,  in 
like  manner,  teaches  that  the  writers  of  the  Old  Testa- 
ment were  divinely  insj^ired.  In  alluding  to  the  infalli- 
bility of  the  revelations  of  the  gospel,  he  calls  attention 
to  the  voice  of  God  in  "  the  holy  mount,"  when  there  came 
to  Christ,  in  the  hearing  of  His  disciples,  "a  voice  from 
the  excellent  glory.  This  is  my  beloved  Son,  in  whom 
I  am  Avell  pleased."  Compared  even  with  this,  the  Scrip- 
tures of  the  Old  Testament  were  a  more  sure  word,  as  a 
light  that  shineth  in  a  dark  place.  The  reason  of  this 
infallibility  is,  that  it  came  not  by  the  xoill  of  man ;  but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost.' 

Tliat  the  authors  of  the  New  Testament  were  inspired, 
and  so  infallible,  is  manifest  (1)  from  the  promise  of  Christ 
that  He  would  so  qualify  His  apostles  when  He  commis- 
sioned them  to  carry  forward  the  Avork  of  which  he  had 
laid  tlie  foundation.  Christ,  in  His  last  free  conversation 
with  His  disciples,  said,  "These  things  have  I  spoken  unto 
you,  being  yet  jiresent  with  you."    (Oral  revelation.)     But 

1  Matt.  xxii.  41,  42.  2  2  Tim.  iii.  15— 17.  3  2reter  i.  16— 21. 

9 


98  COMMENTARY.  Cuap.  III.  2— 13. 

the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  He  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you.^  This  is  inspiration.  It  is  the  promise  of 
Christ.  And,  as  Christ  proceeded  in  his  conversations  and 
consolations.  He  renewed  the  jDromise  with  an  important 
addition,  —  not  only  to  recall  what  He  had  said  to  them, 
but  to  make  fuller  disclosures,  which  they  could  not  bear 
as  yet.  When  the  Spirit  of  truth  shall  come,  He  shall 
guide  you  into  all  truth;  lie  will  show  you  things  to  come? 
That  this  promise  was  fulfilled,  the  apostles  claimed. 
"Though  we,  or  an  angel  from  heaven,  jDreach  any  other 
gosjicl  unto  you  than  that  which  we  have  preached  unto 
you,  let  him  be  accursed."  Why?  For  the  gospel  which 
was  preached  of  me  is  not  after  man^  hut  hy  the  revelation 
of  Jesus  Christ?  He  Avas  a  divinely  taught,  and  divinely 
authorized  teacher,  and,  therefore,  infallible,  and  spoke 
with  authority.  But  that  this  revelation  was  by  inspira- 
tion, is  distinctly  shown  1  Cor.  2 : 1 — 13,  sj)ecially  verse 
ten :  God  hath  revealed  them  unto  us  by  His  Sjnrit.  That 
the  Scriptures  are  infallible,  and  speak  with  authority,  is 
their  jDeculiarity,  which  distinguishes  them  not  only  from 
cunningly  devised  fables,  but  from  all  human  compositions; 
and  all  attempts  to  impair  the  confidence  of  men  in  such 
distinguishing  characteristics  is  wrong,  —  injurious  to  the 
best  interests  of  our  race,  and  must  be  disj)leasing  to  God. 
Verse  6.  That  the  Gentiles  should  he  fellow-heirs^  and 
of  the  same  hody,  and  partakers  of  Sis  promise  in  Christ 
hy  the  yospel.  —  One  of  the  important  elements  of  the  gos- 
pel, to  which  the  aj^ostle  makes  reference  in  the  third, 
fourth,  and  fifth  verses,  and  which  he  calls  a  mystery,  — 
now  much  more  clearly  revealed  than  formerly,  —  was  that 

1  Johuxiv.  25,26.  2  John  xvi.  12, 13,  3  Gal.  i.  8-12. 


CiiAr.  III.  2— 13.  EPIIESIANS.  99 

the  Gentiles  should  share  with  the  Jews  in  its  blessings. 
(See  notes  on  2  :  4 — 17.)  They  were  to  be  heirs  of  God. 
The  gospel  was  to  make  thera  children,  and  if  children, 
then  heirs  —  fellow-heirs  with  the  Jews  ;  as  truly  children 
as  the  Jews;  heirs  of  God  through  Christ;^  heirs  accord- 
ing to  the  jiromise;^  heirs  of  salvation;'^  heirs  according 
to  the  hope  of  eternal  life.*  Of  the  same  body.  —  In  the 
Cliristian  Church,  Jew  and  Gentile  are  one.  Whatever 
local  separations  there  may  be  among  the  disciples  of 
Christ,  they  are  essentially  "one  body  and  one  spirit"  (4:4). 
J^artakers  of  His  promise  in  Christ. —  The  object  of  the 
promise  was  the  Messiah,  and  in  Him,  all  sjiiritual  bless- 
ings ;  and  that  these  blessings  should  be  extended  to  the 
Gentiles  —  that  they  should  be  partakers.  The  j^romise 
was  first  to  Adam  in  the  garden, — The  seed  of  the  woman 
shall  bruise  the  head  of  the  serpent.^  Specially  to  Abra- 
ham, in  which  the  promise  is  made  to  include  the  race,  — 
In  thee  shall  all  the  families  of  the  earth  be  blessed. ° 
Similar  promises  were  frequent  before  Christ.'^  Between 
Abraham  and  Christ  there  were  important  limitations, 
restricting  these  promises  to  the  literal  posterity  of  Abra- 
ham. But  no  sooner  had  Christ  come,  than  they  were 
extended  without  restrictions  to  all  nations.  The  com- 
mission was  universal.  Go  ye  into  all  the  world  and 
preach  the  gospel  to  every  creature.  We  are  liable  to 
look  upon  the  privileges  of  the  gosj^el  as  the  Jews  did, 
as  if  an  original  inheritance  to  us.  This  is  not  the  fact. 
In  time  past,  we  were  not  a  people ;  but  are  now  the  peo- 
ple of  God.  We  had  not  obtained  mercy ;  but  now  have 
obtained  mercy. ^  But  when  the  Gentiles  first  heard  this 
gospel  preached  to  them,  they  were  glad,  and  glorified  the 

1  Gal.  iv.  7.         3  Heb.  i.  14.         n  Gen.  iii.  1.5.         r  Acts  xiii.  23,  27;  xxvi.  6. 
2Gal.  iii.29.        4  Tit.  iii.  7.  6  Gen.  xii.  3.         8  1  Peter  ii.  10. 


100  COMMENTARY.  Chap.  III.  2—13. 

word  of  the  Lord.^  This  promise  was  in  Christ,  Jty  the 
fjospel.  —  Made  in  Ilim ;  realized  in  Him  by  His  death, 
and  by  the  preaching  of  His  cross.  He  is  the  Lamb  of 
God  which  taketh  away  the  sin  of  the  world ;  and  the 
field  of  the  gospel  is  the  u^orld. 

Vei-se  7.  W/iereof  I  teas  made  a  minister,  according 
to  the  gift  of  the  grace  of  God  given  unto  me  hy  the 
effectual  loorJcing  of  His  power.  —  Whereof — Of  which 
gospel.  A  minister  (a  preacher). — But  the  word  implies 
service.  It  is  the  same  word  which  is  often  translated  dea- 
con ;  applied  to  him,  in  the  early  church,  who  was  its  almo- 
ner—  cared  for  the  poor  and  the  sick,  and  dispensed  its 
charities.  A  minister  of  the  gospel  is  one  who  dispenses  its 
spiritual  treasures.  The  idea  is  not  very  unlike  that  of 
steward,  —  a  responsible  and  entrusted  servant.^  These 
treasures  are  disi^ensed  by  preaching,  or  by  religious  teach- 
ing. The  minister  of  Christ  j)x-eaches  Christ's  gospel.  But 
the  idea  is  more  comprehensive  than  preacher  or  herald. 
Preaching  or  public  teaching  is  not  the  whole  work  of  the 
minister.  As  a  shepherd,  he  feeds  the  flock  of  God ;  as  a 
steward,  he  gives  to  all  their  meat  in  due  season.  In 
Christ's  stead,  —  in  public  and  in  private,  —  he  beseeches 
men  to  be  reconciled  to  God.  According  to  the  gift  of  the 
grace  of  God. — The  appointment  to  the  ministry  is  a  gift — 
a  gracious  gift.  It  is  a  j^rivilege  to  be  a  minister  of  the 
gospel.  It  was  so  deemed  by  Paul,  and  is  so  by  all  good 
ministers.  It  is  not  to  be  assumed;  but  when  given,  grate- 
fully accepted,  and  its  duties  cheerfully  discharged.  It  has 
its  trials ;  but  it  has  its  rich  consolations  in  this  life,  and 
will  have  still  richer  rewards  in  the  future.  For  a  sinner 
—  not  to  say  a  persecutor,  as  Paul  had  been  —  to  be  per- 
mitted to  minister  this  rich  grace  to  sinners,  is  unspeaka- 

1  Acts  xiii.  43.  2  1Cor.  iti.  5;  1  Thcss.  iii.  2;  2  Cor.xi.  23;  Col.  i.  7. 


Chap.  III.  2—13.  EPHESIANS.  101 

ble  condescension  in  God,  Given  rmto  me  (that  is,  com- 
municated to  him)  hij  the  effectual  loorJcing  of  His  jioiner. 
— The  working,  or  energy,  of  God's  power  in  the  heart  in 
any  way,  —  to  believe,  to  obey  the  gospel,  or  to  preach 
it,  —  is  effectual,  by  exciting  the  affections.  This  divuno 
energy  is  effectual;  not  contrary  to  the  will  of  man,  but 
irresistible,  by  taking  away  the  disposition  to  resist.  When 
the  heart  is  made  susceptible  by  divine  grace,  truth,  duty, 
future  rewards,  all  affect  the  will.  The  i:»ower  of  God 
works  effectually  by  changing  the  desires,  and  so  sup- 
j)ressing  the  oi3i:)osition  of  the  will.  It  is  thus  that  God 
makes  us  willing  in  the  day  of  His  power.  The  soul, 
thus  rencAved,  breaks  for  the  longing  it  hath  unto  the 
judgments  of  God.^  Paul  was  not  only  thus  effectually 
wrought  upon  to  embrace  the  gospel,  but  to  preach  it  — 
to  minister  it  to  the  Gentiles.  He  believed  and  loved  the 
truth.  He  saw  and  aj^preciated  the  condition  of  guilty, 
wretched  men.  He  had  respect  unto  the  crown  of  right- 
eousness. This  was  Paul's  call  to  preach.  The  language 
of  the  passage  shows  that  he  was  powerfully  wrought 
upon.  This  idea  of  agency,  or  energy,  is. involved  in  the 
term  according  to  —  not  merely  in  agreement  with,  but  as 
the  effect  of — the  gift  of  grace  effectually  working.  The 
ministry  of  this  day,  and  of  all  times,  needs  this  effectual 
working  of  the  power  of  God.  All  ministers  may  not 
have  Paul's  talents,  either  natural  or  supernatural;  but  all 
may  have,  and  ought  to  have,  his  spirit  —  his  earnestness 
and  self-denial. 

Verse  8.  Unto  me,  icho  am  less  them  the  least  of  all 
saints,  was  this  gi'ace  given,  that  I  should  preach  unto  the 
Gentiles  the  xmsearchahle  riches  of  Christ.  —  The  apos- 
tle's humanity  is  remarkable,  and  is  the  obvious  effect  of 

1  Psalm  cxix.  20. 

9* 


102  C  OMME^S'T  ARY.  Chap.  III.  2— 13. 

the  gospel.  There  is  no  evitlence  that  he  was  naturally 
a  meek  man.  There  are  striking  eviclences  of  the  con- 
trary. The  new  rehgion  made  him  a  "new  man,"  In- 
tellectually the  ablest  of  the  apostles,  he  deems  himself 
tJie  least  of  all  saints.  In  the  original  the  term  is  a  com- 
parative suiDcrlative,  which  renders  the  idea  intensive ;  a 
use  not  confined  to  Paul,  but  found  occasionally  in  other 
writers,  specially  in  the  poets.  Was  this  grace  given  (sec 
notes  on  verses  second  and  seventh)  :  the  unsearchable 
riches  of  Christ.  The  gosj^el  is  a  provision  of  rich  mercy, 
incomprehensibly  rich.  The  love  which  originated  it  is 
divine,  unsearchable  :  God  so  loved  the  world,  etc.^  It 
was  executed  in  love  unsearchable.  Christ  loved  us,  and 
gave  Himself  for  iis.^  The  love  of  Christ  passeth  knowl- 
edge.^ That  the  Holy  Spirit  should  condescend  to  enter 
and  dwell  in  depi-aved,  unlovely  hearts  like  ours,  and 
garnish  them  as  temples,  is  love  unsearchable,*  The  un- 
searchableness  of  Christ  is  also  seen  in  the  number  of 
sinners  saved, — a  great  multitude,  which  no  man  can  num- 
ber,^—  in  the  number  of  each  individual's  sins,  and  the 
degree  of  their  turpitude  and  guilt, — the  blood  of  Christ 
cleanseth  us  from  all  sin,^ — in  the  nupiber  and  value  of  its 
blessings.  The  forms  of  the  blessings,  and  their  powei-, 
are  as  various  and  as  efficacious  as  our  needs :  freedom 
from  punishment,  bliss,  both  present  and  future  ;  guidance, 
support,  and  present  consolation ;  holiness  and  glory  — 
and  all  everlasting.  It  is  eternal  life.  New  discoveries 
will  be  made,  and  new  riches  experienced  eternally.  No 
wonder  Paul's  quickened  spirit  deemed  it  a  privilege 
to  preach  these  unsearchable  riches  to  perishing  men. 
Though  called  sj^ecially  to  preach  them  to  the  Gentiles ; 

1  John  iii.  16;  1  Jolin  iii.  1.  3  Eph.  iii.  19.  5  Rev.  vii.  9. 

2  Gal.  ii.  20.  *  Rom  xv  SO.  C  1  John  i.  7, 


Chap.  III.  2-13.  ETHESIANS.  103 

not  exclusively.  Brethren,  ray  heart's  desire  and  prayer  to 
God  for  Israel  is,  that  they  may  be  saved.^  But  his  Avholc 
life  was  characterized  by  a  missionary  spirit.  If  the  mis- 
sionary of  this  day  flint  in  his  work,  let  him  rekindle  his 
missionary  zeal  by  reading  the  history  of  Paul,  as  well  as 
of  Jesus  Christ,  the  altar  where  the  aj)ostle  lighted  his 
flame. 

Verse  9,  And  to  make  all  men  see  what  is  the  felloW' 
slx\p  of  the  mystery^  which  from  the  hey  inning  of  the  v:orld 
hath  been  hid  in  God.,  tcho  created  all  things  by  Jesus' Christ. 
—  Paul's  chief  commission  was  to  the  Gentiles,  as  Ave  have 
sftid.  But  it  Avas  general.  This  is  the  force  of  and  as  Avell 
as  all ; — to  make  men  see.  To  instruct  the  mind,  is  analo- 
gous to  giving  light  to  the  eye.  Light  rcA'eals  material 
objects ;  knowledge,  spiritual  truths.  Divine  revehition 
is  a  light  shining  in  a  dark  place.  He  who  promulgates 
this  revelation  makes  men  see.  The  light  of  the  glorious 
gospel  shines.'^  Preachei'S  of  the  gospel  shine  as  lights  in 
the  world,  holding  forth  the  word  of  life.^  Paul  Avas  gra- 
ciously and  effectually  wrought  upon  to  enlighten  the 
world  as  to  the  scheme  of  mercy.  All  ministers  of  the 
gospel  are  to  be  emphatically  teachers  of  the  scheme  of 
mercy.  There  is  no  such  field  of  knowledge  as  tliis.  It  is 
imsearchable  in  its  science  as  Avell  as  in  its  love.  What 
need  and  Avhat  motives  to  study ;  Avhat  patient,  honest  and 
earnest  investigation  is  indispensable  in  the  Christian  min- 
istry !  Paul  received  his  knowledge  by  direct  revelation. 
"We  must  gather  ours  from  the  treasures  of  the  inspired 
Avord.  How  inadequate  is  mere  declamation,  or  even  exhor- 
tation! The  object  of  jireaching  is  to  make  men  see;  and 
then  to  persuade.  To  make  men  see  tchat  is  the  felloxcship 
of  the  mystery.     Some  critics  prefer,  what  is  tlie  "  economy" 

1  Rom.  X.  1.  2  2  Cor.  iv.  4.  3  Tbil.  ii.  15,  IG;  Kev.  i  20. 


104  COMMENTARY.  Chap.  III.  2-13. 

or  "  dispensation  "  of  the  mystery,  instead  of  "  fellowship." 
The  fellowship  of  the  mystery,  as  in  our  translation,  must 
mean  the  oneness  of  si^irit  which  the  gospel  impai'ts  to  all 
classes  and  nations;  the  mutual  sharing  of  its  benefits, 
hopes,  trials,  labors  and  prayers.  If  "  economy  of  mys- 
tery "  be  preferred,  it  regards  rather  the  dispensation  of 
this  mysterious  scheme  of  mercy.  This  would  be  more 
pertinent,  perhaps,  to  the  main  scope,  where  preaching  or 
ministering  is  the  leading  idea.  But  we  cannot  avoid 
remarking,  in  this  connection,  how  rarely  any  discrepancy 
of  the  readings  of  the  text  of  Scripture  changes  the  sense. 
There  are  few,  very  few  various  readings  of  the  New  Tes- 
tament which  so  much  affect  the  thought  as  in  this  in- 
stance, Tinimportant  as  it  is.  Which  from  the  heginning  of 
the  xoorld.  —  That  is,  from  eternity,  as  is  the  fact,  and  as  the 
phrase  doubtless  means.  Was  hid  in  God.  — Which  He  kept 
to  Himself,  locked  up  in  His  own  mind,  though  the  race  to 
whom  it  pertained  had  existed  four  thousand  years.  Thei-e 
Avas  a  duration  without  beginning,  when  there  were  no 
creatures  to  whom  to  make  the  revelation  ;  and  after  the 
creation  of  intelligent  beings,  God,  as  a  sovereign,  withheld 
the  knowledge  of  it  till  "  the  fulness  of  time."  Who  cre- 
ated all  things  hy  Jesus  CJirist.  —  That  the  universe,  ma- 
terial and  mental,  was  created  by  Christ,  is  distinctly 
taught  in  the  Scriptures.^  It  is  equally  clear  from  the 
Bible  that  God  the  Father  is  the  universal  Creator;  but 
how  God  created  all  things  hy  Jesus  ChiHst,  I  do  not 
understand.  It  seems  to  recognize  the  voluntary  subordi- 
nated relation  of  the  Second  person  to  the  First.  But 
this  is  still  a  mystery.  As  a  sovereign,  God  has  a  right  to 
leave  it  so  eternally.  In  condescension.  He  may,  in  the 
fulness  of  time,  —  that  is,  in  eternity,  —  reveal  it  to  us,  as 

1  Col  ).  16;  Ileb.  i.  2—10;  iii.  4. 


CiiAr.  III.  2—13.  EPIIESIANS.  105 

He  has  that  scheme  of  redemption  which  was  so  long  hid 
with  Himself. 

Verse  10.  To  the  intent  that  noto  xinto  the  principalities 
and  poicers  in  heavenly  places^  might  he  Icnoxon  hy  the 
churchy  the  manifold  loisdom  of  God.  —  To  the  intent^ 
or  in  order  that.  One  design  of  God  in  calling  Paul  to 
preach  the  gospel  was  to  make  known  His  perfections,  not 
only  to  men,  but  to'  angels,  even  of  the  highest  orders. 
The  manifold  toisdoni  of  God.  —  This  wisdom  is  seen 
in  the  scheme  of  mercy,  and  also  in  the  methods  of 
its  execution.  Consisting  of  parts,  it  is  tnanifold ;  all 
profoundly  wise.  The  expiation  of  sin  by  the  blood  of 
Christ,  though  the  doctrine  commends  itself  to  our  moral 
judgment  when  understood,  is  divine  wisdom.  The 
original  conception  is  divinely  wise.  The  method  em- 
ployed in  bringing  men  under  its  influence  so  as  to  make 
it  the  power  of  God  to  their  salvation  is  equally  so. 
Might  he  known  hy  the  church.  —  The  idea  is  plainly  that 
the  i)reacher  is  to  associate  with  himself  the  great  body  of 
believers.  He  is  to  seek  to  enlighten  the  minds  of  all 
whom  he  can  personally  reach,  and  through  the  coopera- 
tion of  those  who  shall  believe  through  him,  to  accumulate 
moral  power.  Thus  Christians,  as  the  church  increases  in 
numbers,  go  from  strength  to  strength.  All  are  to  let  their 
light  shine,  all  are  to  hold  forth  the  word  of  life.  Not  as 
Paul,  the  official  preacher,  but  all,  each  in  his  sphere,  and 
as  tlic  Providence  of  God  shall  give  the  occasion,  must 
make  known  the  manifold  wisdom  of  God.  The  church 
refers  only  to  true  discijjles,  actual  believers.  But  in  its 
associated  capacity,  the  church,  as  an  assembly,  or  an 
organism,  is  obviously  an  underlying  idea.  Pastor  and 
church  are  correlative  terms.  One  implies  tlie  otlier.  A 
church  without  a  pastor  is  like  a  flock  without  a  shejiherd 


106  COMMENTARY.  Chap.  III.  2— 13. 

—  they  are  soon  scattered.  But  a  preacher,  without  a 
cooperating  church,  has  but  little  power.  His  chief  influ- 
ence is  through  the  agency  of  the  members  of  the  body. 
Christ  devoted  much,  if  not  most,  of  his  three  years'  minis- 
try on  earth  to  training  a  band  who  should  be  co-workers, 
and  should  labor  in  His  absence.  A  larger  j^art  of  the 
ministry  of  the  apostles,  as  their  epistles  show,  was  to  edu- 
cate the  church  as  fellow-laborers.  Unto  the  principalities 
and 2)010 ers  in  heavenlij  places.  —  The  redeemed  have  the 
deei^est  interest  in  the  gospel,  but  angels  contemplate  it 
with  profound  interest.  They  announced  the  Saviour's 
birth.  They  ministered  to  him  when  on  earth,  as  they  do 
to  his  disciples.  But  here  the  most  exalted  of  them  are 
represented  as  sharing  in  this  interest.  Principalities  and 
2yoioers,  archangels.  Plints  like  this  teach  us  that  there 
are  distinctions,  ranks  of  unknown  character  among  the 
angels  of  heaven;  and  that  none  are  too  exalted  to  sympa- 
thize in  human  redemption.  Christ  as  a  Redeemer  will  be 
glorified  by  angels  as  well  as  by  saints.  He  will,  at  his 
appearing,  be  admired  by  all,  for  all  will  love  Him.  The 
idea  is  sublime,  and  the  inspiration  unspeakable,  that  our 
cloud  of  witnesses  includes  all  ranks,  from  the  humblest 
believer  to  the  most  exalted  celestial  jDower. 

Verse  11.  According  to  the  eternal  purpose  which  He 
pnirposed  in  Christ  Jesits,  our  Lord.  —  This  manifold 
Avisdom,  executed  on  earth  by  the  varied  agencies  of  the 
gospel,  and  made  known  in  heaven,  was  an  eternal  purpose 
of  God.  It  was  not  only  executed  by  Christ,  hwX,  purposed 
in  Christ  Jesus.  The  original  is,  which  He  made  in  Christ 
Jesus ;  meaning,  which  purpose  He  made,  as  the  connection 
obviously  demands.  Christ  did  execute  this  purpose  of 
mercy.  The  ground  of  mercy  to  sinners  was  in  Him ;  in 
what  He  did.,  and  what  He  is  now  doing,  as  mediator  and 


Chap.  III.  2-13.  EPHESIANS.  107 

as  a  quickening  Spirit.  But  all  this  was  foreseen,  and,  in 
the  divine  purpose,  anticipated  from  etex'nity  (see  notes, 
chapter  1 :  3,  4). 

Verse  12.  In  ichom  tee  have  boldness  and  access  tcith 
confidence  by  the  faith  of  Sim. —  From  the  sovereign  good- 
ness of  God  the  apostle  turns  to  the  privileges  and  piety  of 
the  believer.  In  whom  —  that  is,  in  Christ  Jesus — we  have 
boldness. — Not  arrogance  or  temerity,  but  that  fearlessness 
Avhich  love  and  a  spirit  of  reconciliation  awakens.  Though 
as  sinners  we  fear  to  approach  God,  —  to  such,  as  conscience 
testifies,  God  out  of  Christ  is  a  "  consuming  fire,"  —  yet  in 
Christ  we  approach  him  fearlessly.  And  access  with  confi- 
dence. —  The  believer  has  a  confident  approach  to  God,  in 
all  forms  of  worship,  in  j^rayer  and  praise,  in  reliance  on 
Ilim  as  parental  and  forgiving,  with  the  fullest  assurance 
that  He  will  not  repel  us.  We  expect  His  parental  sym- 
pathy. His  benignant  smile,  and  an  answer  to  all  petitions. 
But  this  confident  approach  must  be  by  the  faith  of  Him  / 
faith,  of  which  Christ  is  the  object,  in  His  personal  existence 
and  mediatorial  work.  From  want  of  this  faith  in  Christ, 
some  are  deterred  from  coming  to  God  in  prayer;  while 
others,  equally  destitute  of  fiiith,  call  on  Him  in  their  own 
name,  and  go  away  unaccepted  and  unanswered.  The  faith 
required  implies  love,  abandonment  of  all  personal  merit, 
implicit  reliance  on  the  merit  of  Christ's  blood.  With 
this  temper  of  heart,  we  have  free  access  to  God.  Not 
that  there  is  merit  in  these  exercises  of  themselves, —  all 
merit  is  in  Christ, — but  they  are  suitable  to  the  relations 
of  a  sinner  to  God,  and  will  not,  ought  not  to  be  dispensed 
with. 

Verse  13.  Wherefore  I  desire  that  ye  faint  iiot  at  my 
tribulations  for  you.,  which  is  your  ylory.  —  Paul  had  suf- 
fered great  persecution   for  preaching  the  gospel  to  the 


108  COMMENTARY.  Chap.  III.  14—19. 

Gentiles,  and  for  this  reason  was  then  a  prisoner  at  Rome 
(3:1).  But  he  entreated  them  not  to  be  discom-aged, — 
that  they/ami  not,  —  so  as  to  abandon  their  j^osition  as 
believers,  or  relax  their  onAvard  course  as  followers  of 
Christ.  His  tribulation,  experienced  in  their  behalf,  was 
their  glory  —  a  ground  of  exultation  and  encouragement. 
They  were  a  proof  of  his  appreciation  of  the  gospel,  both 
for  himself  and  them.  It  made  manifest,  in  the  eyes  of  the 
world,  the  moral  power  of  the  gospel  in  sustaining  and 
urging  forward  the  apostle  through  such  sacrifices  for  their 
sakes.  Thus  tlie  gospel,  even  in  afflictions,  was  the  glory 
of  His  disciples  as  well  as  of  Christ ;  worthy  to  be  received 
and  trusted  in. 


THE   APOSTLE  S   PRAYER. 

Verses  14 — 19.     For  this  cause  I  bow  my  knees  unto 

15  the  Father  of  our  Lord  Jesus  Christ,  of  whom  the 

16  whole  family  in  heaven  and  earth  is  named,  that  He 
would  grant  you,  according  to  the  riches  of  His 
gloiy,  to  be  strengthened  with  might  b}-  His  Spirit 

17  in  the  inner  man ;  that  Christ  may  dwell  in  your 
hearts  by  faith  ;  that  ye,  being  rooted  and  grounded 

18  in  love,  may  be  able  to  comprehend  with  all  saints 
what  is  the  breadth,  and  length,  and  depth,  and 

19  height ;  and  to  know  the  love  of  Christ,  which 
passeth  knowledge,  that  ye  might  be  filled  with  all 
the  fulness  of  God. 

ANALYSIS. 

Prayer  addressed  to  the  God  and  Father  of   Christ;  —  Its  object 
—  imoard  strength  by  the  Spirit  —  the  indtoelUng  of  Christ  by  faith  — 


Chap.  in.  14-19.  EPHESIANS.  109 

the  fruit  —  love  ;  —  the  effect  of  all  —  a  knowledge  of  the  incom- 
prehensible love  of  Christ ;  —  and  summaribj,  both  as  an  effect  and  a 
cause  —  that  they  might  be  filled  with  all  the  fulness  of  God. 

Verse  14.  For  this  cause  J  hoio  my  Jcnees  unto  the  Fa- 
ther of  our  Lord  Jesus  Christ.  —  At  this  verse  the  apostle 
resumes  what  he  had  commeuced  in  the  first  verse,  but 
from  which  he  had  been  diverted,  by  the  consideration 
of  his  call  to  preach  the  gospel  to  the  Gentiles.  For 
this  cause.  —  Either  because  of  the  manifold  xcisdom  of 
God  manifest  in  the  gospel,  of  which  he  had  just  spoken, 
or  because  he  was  commissioned  to  preach  to  them  these 
unsearchable  riches,  or,  which  is  probably  true,  from  both 
considerations,  he  prays  for  them.  I  bow  my  Jcnees.  —  The 
attitude  is  significant  of  the  act.  The  idea  is  that  oi  habit 
of  prayer  for  his  brethren.  Doubtless  the  chief  reference  is 
to  the  Gentiles,  who  arc  the  principal  class  here  addressed. 
But  his  enlarged  spirit,  under  the  influence  of  such  a  liber- 
alizing theme,  did  not,  and  could  not,  overlook  his  Hebrew 
brethren.      TJnto  the  Father  of  our  Lord  Jesus  Christ} 

Verse  15.  Of  whom  the  lohole  family  in  heaven  and 
earth  is  named. — If  of  lohom  means  of  God,  then  the 
whole  family  includes  all  the  children  of  God,  in  heaven 
and  on  earth ;  holy  angels,  as  well  as  Christians.  If  our 
Lord  Jesus  Christ  is  the  antecedent  of  whom,  Christians 
only  are  included  ;  but  all  in  heaven,  already  made  perfect ; 
all  on  earth,  in  their  militant  state ;  and  all  yet  to  be  con- 
verted, who  are  named  Christians.  They  are  the  House- 
hold of  Faith.  The  grammatical  construction  allows  either 
rendering.  Both  are  true,  and  analogous  to  the  teachings 
of  the  Scriptures.  All  holy  beings,  angels  and  saints,  are 
a  fraternity,  and  are  the  children  of  God.     All  Christians, 

1  See  notes,  chapter  i.  3, 17. 

10 


110  COMMENTARY.  Chap.  III.  14—19. 

Jews  and  Gentiles,  are  a  fraternity,  and  are  the  children 
of  God;  they  are  a  family;  they  are  named  Christians, 
after  Christ.  It  was  one  motive  with  Paul,  to  impress 
upon  the  minds  of  both  the  Jews  and  Gentiles,  in  the 
church  at  Ephesus,  that  they  were  07ie  family.  The  logi- 
cal reason  rather  favors  the  idea  that  God,  the  Father  of 
our  Lord  Jesus  Christ,  is  the  antecedent;  the  historical, 
that  Christ  is. 

Who  can  be  indifferent  to  the  privilege  of  being  a  mem- 
ber of  such  a  family  —  a  brother  beloved  in  such  a  house- 
hold ?  This  is  one  of  the  spiritual  blessings  of  the  gosj)el 
(1 :  3). 

Verse  IG.  That  He  icoidd  grant  you,  according  to  the 
riches  of  His  glory,  to  be  strengthened  with  might  by  His 
Spirit  in  the  inner  man.  —  The  object  of  the  prayer  is  for 
spiritual  blessings.  That  God  would  carry  forward  in 
tlie  hearts  of  these  Ephesian  Christians  what  He  had  begun. 
The  inner  man  means  not  only  the  soul  in  distinction  from 
the  body,  the  spirit,  the  "  hidden  man,"  ^  in  distinction 
from  the  material,  visible ;  but  this  spiritual  nature,  renewed 
and  jDartially  sanctified.  It  means  something  more  than 
the  reason,  or  higher  powers  of  the  soul,  including  con- 
science and  intellect ;  for  it  is  a  Bible  doctrine  that  these 
powers  are  con-upted  by  sin,  and  the  whole  mind  alienated 
from  God.  The  carnal  mind,  the  whole  unrenewed  mind, 
which  means  something  more  than  the  lower  jDropensities, 
is  enmity  against  God.^  The  more  this  is  strengthened, 
the  more  depraved  the  man  must  be.  The  man,  the  inner 
man,  the  whole  man,  must  become  a  new  man,  before 
additional  strength  would  be  a  spiritual  blessing.  To  be 
strengthened.  —  To  strengthen  this  partially  sanctified  soul, 
is  not  only  to  purify  the  affections,  but  to  increase  the 

1  1  Teter  iii.  4.  2  Rom.  viii.  7. 


Chap.  III.  14—19.  EPIIESIANS.  Ill 

intensity  of  those  already  holy ;  to  render  more  distinct 
and  comprehensive  their  apprehensions  of  truths,  more 
positive  and  cogent  their  convictions  of  duty ;  to  increase 
their  love  of  Christ,  and  tlieu'  faith  as  to  the  realities  of 
the  invisible  world.  Add  to  this  a  toill  firm  and  ener- 
getic, and  you  describe  one  strengthened  with  inight, 
or  mightily,  iu  the  inner  man.  The  same  Greek  expres- 
sion is  found  in  Rom.  1 :  4,  in  which  Christ,  by  His  resur- 
rection from  the  dead,  is  said  to  liave  been  declared  the 
Son  of  God  with  power;  that  is,  with  wonderful  clear- 
ness, and  demonstrative  force.  Here  Paul  prays  that 
God  would,  by  His  /Spirit,  powerfully  strengthen  the  re- 
ligious principles  of  believers ;  specially  of  the  Gentile  be- 
lievers, who  liad  recently  been  brought  forth  from  deep 
darkness  and  spiritual  debasement.  This,  as  in  all  moral 
improvement,  is  the  work  of  the  Divine  Spirit.  Accord- 
ing to  the  riches  of  Jlis  glory. — According  to,  signifying 
not  only  in  proportion  to,  but  in  consequence  of,  in  which 
the  idea  is  that  oi  cause  as  well  as  degree.  Such  strength- 
ening as  can  be  effected  by  the  riches  of  His  glory ;  as 
nothing  but  the  divine  jDerfections  can  give.  Although 
all  the  attributes  of  God  are  included.  His  supreme  excel- 
lence, as  the  "Father  of  glory"  (1 :  17),  the  leading  idea 
is  that  of  power.  In  all  His  perfections  He  is  glorious, 
richly  so  ;  yet  in  the  renovation  of  the  sinner  dead  in  sins, 
omnipotence,  as  well  as  grace,  is  glorious.  If  such  might 
is  requisite,  how  wonderful  the  event  of  regeneration,  and 
all  progress  in  personal  holiness. 

Verse  17.  Tliat  Christ  may  dwell  in  your  hearts  by 
faith  y  that  ye,  being  rooted  and  grounded  in  love.  —  The 
general  object  of  tlie  prayer,  as  we  have  intimated,  was 
strength  and  confirmation  in  holiness,  by  the  Spirit.  Tlie 
same  result    is   taught   in  this   verse    by   the  indwelling 


112  COMMENTARY.  Chap.  III.  14— 19. 

of  Christ.  That  Christ  onay  dwell  in  your  hearts  hy 
faith.  —  Without  any  recognition  of  its  apparent  difti- 
ciilty,  the  inspired  writers  attribute  the  same  work  to 
God,  to  the  Spirit,  and  to  Christ.  This  is  explicable  only 
on  the  princii^le  that  there  is  a  sense  in  which  they  are 
identical,  —  one  Nature,  one  Being,  one  God.  But  in 
some  way,  unknown  to  us,  they  are  distinct  and  three. 
The  fact  of  Christ's  dwelling  in  the  hearts  of  believers,  is 
frequently  taught  in  the  New  Testament.  "  Christ  in 
you,  the  hope  of  glory."  ^  If  a  man  love  me,  etc.,  my 
Father  will  love  him,  and  \re  will  come  imto  him,  and 
make  our  abode  with  him.^  Ilei'C,  the  Father  and  Son  are 
represented  as  distinct,  and  yet  as  the  identical  God. 
Christ  with  God,  and  yet  as  doing  the  same  divine  work: 
omnipresent,  and  giving  spiritual  life.  The  power  of 
Christ  in  giving  spiritual  life  is  taught  also  in  connection 
with  human  agency,  and  equally  left  without  explanation. 
"I  live:  yet  not  I,  but  Christ  liveth  in  meP^  Christ  is 
everywhere,  all  in  all ;  but  in  a  gracious  manner  He  dwells 
in  the  heart  of  the  believer.  The  atonement  is  a  doctrine 
incomprehensible,  in  the  ground  of  its  efficacy  and  in  the 
extent  of  its  love.  But  neither  are  more  inex2:)licable  than 
His  indwelling  agency,  regarded  with  reference  to  the 
Father,  or  to  the  voluntary  agency  of  the  human  spirit  on 
which,  and  through  which,  it  acts.  It  is  an  idea  full  of 
adoring  interest  that  Christ  mediates  on  high ;  but  not 
less  solemn  or  affecting  that  He  lives  in  us.  Such  is  the 
depravity  of  the  human  heart,  that  we  never  have  a  good 
thought  or  desire  but  that  He  is  the  secret  cause  of  it. 
And  if  we  persevere  in  holiness,  and  obtain  victory  over 
the  world,  it  is  because  Christ  dwells  in  us.  Christ  dwells 
in  us  by  faith.     In  John,  quoted  above,  love  is  the  condi- 

1  Col.  i.  27.  2  John  xiv.  23.  3  Gal.  ii.  20. 


CiiAP.  III.  14—19.  EPHESIANS.  113 

tion  of  His  inclwclling ;  here,  faith.  They  reciprocally 
imply  and  promote  each  other.  But  faith,  in  this  connec- 
tion, regards  rather  the  appropriating  of  the  quickening, 
sanctifying,  strengthening  grace  of  Christ.  The  soul  is 
active,  voluntarily  laying  hold  on  Christ's  strength.  The 
connection  of  the  branch  and  the  vine  gives  a  passive 
conception,  imhihing  strength.  The  connection  between 
Christ  and  the  believing  soul  is  active  —  a  voluntary  using 
of  jDower  j^rofFered.  It  is  an  act  of  trust  in  the  redeem- 
ing power  of  Christ;  of  reliance  on  the  spirit  of  life  in 
Christ  Jesus,  which  makes  us  free  from  the  law  of  sin  and 
death.^  Christ  is  "our  life.""  To  believe  this  so  as  to 
rely  on  it,  is  the  condition  of  all  i:)rogress  in  holiness.  The 
omission  of  this  voluntary  act  of  the  soul,  is  not  only  to 
abide  in  depravity,  but  in  guilt  and  death.  Tliat  ?/(?,  being 
rooted  and  grounded  in  love.  —  Love,  as  here  described,  is 
one  of  the  effects  of  being  strengthened  by  the  Spirit,  and 
of  Christ's  dwelling  in  us  by  faith.  Love  is  to  be  taken, 
in  its  widest  sense,  as  a  pious  affection :  love  to  God  and 
love  to  man ;  love  of  holiness  and  benevolence.  As  the 
fruit  of  the  Spirit,  love  is  the  soil  in  which  the  tree 
takes  root,  and  by  which  it  is  nourished.  It  is  also  the 
foundation  which  gives  stability  to  the  soul  as  the  "hab- 
itation of  God."  This  love  is  both  the  condition  and 
the  means  of  spiritual  illumination,  as  seen  in  the  next 
A^erscs. 

Verses  18,  19.  Tliat  ye  may  he  able  to  comprehend  with 
all  saints,  tchat  is  the  breadth,  and  length,  and  depth,  and 
height,  and  to  Jcnoio  the  love  of  Christ,  which  passeth 
knowledge.  —  The  connection  here  is  obvious.  Spiritual 
illumination  results  from  deep-seated  love.  Both  love  and 
illumination  are  the  results  of  the  indwelling  of  Christ,  and 

1  Rom.  viii.  2.  2  Col.  iii.  4 

10* 


114  COMMENTARY.  Chap.  III.  14— 19. 

the  agency  of  the  Spirit  strengthening  the  inner  man;  that 
is,  from  general  sanctification  or  growth  in  grace.  For  all 
these  the  apostle  prays,  in  behalf  of  his  brethren,  having 
as  an  ulterior  and  specific  object  their  appreciation  of  those 
"spiritual  blessings"  which  is  his  theme  (chapter  1:3), 
and  which  he  has  so  magnificently  unfolded.  Thus  com- 
prehensive is  the  particle  that:  That  ye  (Ephesians)  may, 
with  all  saints  (Gentiles  or  Jews,  Ephesians  or  others), 
he  able  to  comprehend  and  to  Jcnoio.  If  a  distinction  is  to 
be  made  between  these  terms,  —  to  comprehend  and  to 
knoxi\  —  the  former  has  stricter  reference  to  the  intellect, 
the  latter  to  the  feelings;  not  only  to  grasj)  with  the 
understanding,  but  to  appreciate  with  the  heart.  With- 
out love^  this  is  impossible ;  which  shows  that  in  one  of 
these  terms,  at  least,  the  aflfections  are  the  chief  element. 
To  comprehend  the  breadth^  and  length,  and  depth^  and 
height,  has  for  its  object,  ^roSaS/y,  the  "spiritual  bless- 
ings," the  "unsearchable  riches  of  Christ"  (chapter  1  :  S), 
which  we  have  considered  his  subject  —  the  seed  of  this 
fruitful  tree.  It  is  more  general  than  the  love  of  Christ, 
and  comprehends  it.  The  love  of  Christ  is  not  only  a 
particular,  but  the  remarkable,  the  all-gloi'ious,  part  of  these 
"unsearchable  riches,"  There  are  many  things  in  these 
spiritual  blessings  which,  to  the  natural  man,  are  foolish- 
ness.i  All  are  to  be  spiritually  discerned.  They  have  a 
"  breadth,  and  length,  and  depth,  and  height,"  beyond  the 
actual  comj^ass  of  any  finite  intelligence,  unsanctified  or 
sanctified.  There  is  something  unfathomable  about  the 
whole  scheme  of  mercy.  The  love  of  Christ  ^>«ss(3?/i 
kno'ioledge  /  and  yet  the  apostle  prays  that  they  may  com- 
prehend and  appreciate  this  subject.  There  is  a  sense  in 
which  love  will  enable  them  to  do  so.     Though  the  love 

1  1  Cor.  ii  11. 


CiiAP.  III.  '20, 121.  E  P  H  E  S  I  A  N  S .  115 

of  Christ  is  actually  incomprehensible ;  though  it  2>asse(h 
knowledge,  —  yet,  tlie  believing,  contrite,  loving  s])irit, 
having  sympathy  with  Christ,  love  for  His  person,  fellow- 
ship with  His  sufferings,  does  appreciate  His  love.  Though 
it  passes  knowledge  in  one  view,  its  nature  he  knows,  and 
its  value  he  gratefully  acknowledges;  and  this  knowledge 
of  the  love  of  Christ  will  expand  with  growth  in  grace. 
This  knowledge  and  love  will  mutually  nourish  each 
other  eternally. 

Verse  19.  That  ye  might  be  filled  with  all  the  fulness 
of  God. — For  Christ  to  dwell  in  the  heart  of  the  believer, 
is  to  be  filled  with  all  the  fulness  of  God ;  for  in  Him 
dwelleth  all  the  fulness  of  the  Godhead.^  Christ  is  full 
of  the  divine  perfections  —  of  power  and  love  specially. 
And  of  His  fulness  have  all  we  received.^  When  filled 
with  Christ,  therefore,  we  are  filled  with  all  the  fulness 
of  God.  In  these  descriptions  of  the  apostle,  language 
fails  him.  His  speech  falters  under  the  infinite  weight  of 
the  glory  of  his  theme.  To  be  filled  with  all  the  fulness 
of  God,  is  to  be  abundantly  supplied,  according  to  our 
capacity,  with  the  exhaustless  abundance  of  divine  power 
and  consolation.  The  only  limit  to  these  gracious  influ- 
ences is  our  ability  to  contain,  especially  our  receptivity, 
or  the  degree  of  our  love.  No  wonder  that  the  apostle 
should  break  forth  in  the  following  strain  of  sublime 
praise. 

DOXOLOGY. 

Verses  20,  21.     Now  unto  Him  that  is  able  to  do  ex- 
ceeding abundantly  above  all  that  wc  ask  or  think, 
21  according  to  the  power  that  worketh  in  lis,  unto 

1  Col.  ii.  9.  2  John  i.  16. 


116  COMMENTARY.  Chap.  III.  20, 21. 

Him  be  the  glory  in  the  church  by  Jesus  Christ 
throughout  all  ages,  world  without  end.     Amen. 

There  is  nothing  we  can  ask,  or  even  think,  which  God 
is  not  able  to  do.  He  can  exceed  this  —  abundantly  ex- 
ceed it.  The  behever,  frequently  striving  against  sin  in 
vain,  often  foiled  by  his  spiritual  foes,  faints  in  the  con- 
flict, limiting  the  power  of  God,  as  well  as  conscious  of 
his  own  weakness.  How  often  do  Christians  regard  the 
condition  of  individuals,  or  of  communities,  as  hopeless. 
If  such  be  not  their  theoretic  views,  such  are  their  prac- 
tical feelings.  They  admit  that  God  is  omnipotent ;  but, 
when  looking  upon  the  peculiar  temperament,  or  wrong 
education,  or  actual  ignorance,  or  prejudice,  or  social  irre- 
ligious influences,  or  the  force  of  some  habitual  temptation, 
daily  waxing  stronger  and  more  enslaving,  it  is  difficult 
to  conceive,  and  still  more  to  feel,  that  God  can  triumph 
over  it  all ;  that  He  can  exceed  this  abundantly ;  that, 
according  to  the  power  which  quickened  the  dead  body 
of  Christ,  and  that  loorketh  in  us,  quickening  the  dead  in 
sins.  He  can  change  the  peculiar  temperament,  correct  the 
wrong  education  by  the  teaching  of  His  word,  open  the 
eyes  of  the  heart,  and  dispel  the  dai'kness  of  ignorance, 
give  chai'ity  and  candor  for  prejudice,  and  remove  the 
corrupting  influence  of  irreligious  associates  by  converting 
them,  or  laying  them  one  by  one  in  their  graves.  God  is 
the  Almighty.  God  can  make  the  light  to  shine  out  of 
darkness ;  and  faith  in  this  power  is  also  His  gift.  Unto 
Him  be  glory  in  the  church.  —  Such  power,  so  graciously 
exerted  in  behalf  of  sinful  man,  claims  all  gratitude  and 
praise ;  and  thus  to  praise  His  grace,  would  be  to  glorify 
Him.  To  pardon  a  sinner  through  the  death  of  his  Son, 
is  an  act  of  glorious  grace.     To  make  a  depraved  being 


CiiAP.  III.  20, 21.  EPHESIANS.  117 

holy,  is  not  only  glorious  grace,  but  glorious  power.  This 
glory  is  seen  in,  and  reflected  by,  the  church  —  the  re- 
deemed throng  in  heaven  and  on  earth.  To  render  this 
is  the  duty  and  object  of  the  saints.  A  holy,  devout, 
earnest  church  so  let  their  light  shine,  that  others,  seeing 
their  good  works,  glorify  their  Father  which  is  in  heaven. 
All  this  is  hy  Christ  Jesxs.  —  Not  only  is  their  praise  ren- 
dei-ed  through  His  name,  and  accepted  on  His  account, 
but  they  are  moved  to  their  deeds  of  piety  by  Christ 
dwelling  in  their  hearts  by  faith.  Their  j^iety  is  Christ 
shining  through  them.  Tliroughoiit  all  ages,  'world  toith- 
out  end.  —  The  translation  is  the  happiest  possible.  Here, 
again,  language  fails  in  exactness  and  compass.  To  all 
genei'ations  of  the  age  of  ages,  of  the  cycle  of  cycles,  — 
continuing  to  return  where  it  began,  without  end.  Eter- 
nity !  That  it  is,  we  know ;  lohat  it  is,  we  cannot  know, 
much  less  describe.  A  notion  is  given  of  Avhat  is  incom- 
prehensible, by  heaping  together  terms.  To  such  excel- 
lence and  such  unsearchable  riches,  glory  will  be  eternally 
due.     Amen.  —  So  be  it.     Let  the  church  praise  Him. 


CHAPTER    IV. 

At  this  point  the  character  of  the  epistle  is  changed.  The  preceding 
three  chapters  are  an  exposition  of  the  doctrines  of  the  gospel,  pervaded 
by  a  spirit  of  devotion,  as  is  seen  in  the  prayers  of  chapter  i.  16,  etc. ;  also 
in  chapter  iii.  14,  etc.,  and  in  the  doxology  of  chapter  iii.  20,  21.  These 
doctrines  are  made  to  underlie  the  experience  of  the  believer;  the  gracious 
power  of  God  on  the  "  inner  man."  On  these  doctrines,  also,  arc  grounded 
duties;  and  from  them  are  made  to  fliow  forth  practical  godliness,  enforced 
in  the  remaining  portion  of  the  epistle.  It  is  an  exhortation —  to  right  tem- 
pers of  heart,  iv.  1 — 24;  —  to  the  practice  of  specific  duties,  iv.  25 — 32;  v. 
1 — 33;  vi.  1 — 9;  —  and  to  seek  the  requisite  strength  by  putting  on  the 
panoply  of  God,  chapter  vi.  10 — 17. 


AN  EXHORTATION   TO   UNITY,   ETC. 

Versos  1 — 16.     I,  therefore,  the  prisoner  of  the  Lord, 
beseech  you  that  ye  walk  worthy  of  the  vocation 

2  wherewith  ye   are   called,  with   all   lowliness  and 
meekness,  with  long-suffering,  forbearing  one  an- 

3  other  in  love  ;  endeavoring  to  keep  the  unity  of  the 

4  Spirit  in  the  bond  of  peace.     There  is  one  body, 
and  one  Spirit,  even  as  ye  are  called  in  one  hope  of 

5  your  calling  ;  one  Lord,  one  faith,  one  baptism,  one 

6  God  and  Father  of  all,  who  is  above  all,  and  through 

7  all,  and  in  you  all.     But  unto  every  one  of  us  is 
given  grace  according  to  the  measure  of  the  gift  of 

8  Christ.      Wherefore  He  saith.  When  He  ascended 
up  on  high,  He  led  captivity  captive,  and  gave  gifts 


Chap.  IV.  1-1(3.  EPHESIANS.  119 

9  unto  men.     Now  that  He  ascended,  what  is  it  but 
that  He  also  descended  first  into  the  lower  parts  of 

10  the  earth  ?  He  that  descended  is  the  same  also 
that  ascended  up  far  above  all  heavens,  that  He 

11  might  fill  all  things.  And  He  gave  some,  apostles  ; 
and  some,  prophets  ;   and  some,  evangelists ;  and 

12  some,  pastors  and  teachers ;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the 

13  edifying  of  the  body  of  Christ :  till  we  all  come  in 
the  unity  of  the  faith,  and  of  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man,  unto  the  measure 

14  of  the  stature  of  the  fulness  of  Christ :  that  we 
henceforth  be  no  more  children,  tossed  to  and  fro, 
and  carried  about  with  every  wind  of  doctrine,  by 
the  sleight  of  men,  and  cunning  craftiness,  whereby 

15  they  lie  in  wait  to  deceive  :  but  speaking  the  truth 
in  love,  may  grow  up  unto  Him  in  all  things,  which 

16  is  the  head,  even  Christ:  from  whom  the  whole 
body  fitly  joined  together  and  compacted  by  that 
which  every  joint  supplieth,  according  to  the  effect- 
ual working  in  the  measure  of  every  part,  maketh 
increase  of  the  body  unto  the  edifying  of  itself  in 
love. 

ANALYSIS. 

General  exhortation  to  a  life  worthy  of  those  spiritual  blessings  by 
tvhich  and  to  which  they  had  been  called:  specifying  the  inward 
graces  of —  humility  —  meekness  —  patience  — forbearance  —  and 
unity,  vs.  1 — 3.  —  Tltis  unity  is  enforced  by  the  numerous  instances 
of  unity  attending  their  religious  condition; — one  body,  animated 
by  one  Spirit,  with  its  fruits  of  common  hope ;  having  one  Lord,  with 


120  COMMENTARY.  Chap.  IV.  1-16. 

His  requirements  of  a  common  faith  and  baptism; — one  God  and 
Father  of  all,  as  the  Supreme,  vs.  4 — 6.  —  This  unit//  is  not  incon- 
sistejit  ivith  a  diversity  of  spiritual  gifts,  furnished  hy  Christ ;  speci- 
fying the  institution  of  the  gospel  ministry,  as  apostles,  prophets,  etc., 
vs.  7 — 11.  —  All  of  lohich  are  given  for  the  perfecting  of  the  saints  ; 
seen  in  —  the  growth  of  the  body  unto  the  measure  of  the  fulness  of 
Christ  —  in  its  unity  —  in  its  stability,  vs.  12 — 14.  —  And  finally, 
this  diversity  in  unity  is  exhibited — as  centering  in  Christ  as  the 
uniting  and  nourishing  principle;  —  cdl  are  fitly  joined  together, 
mutucdly  ministering  to  each  other's  strength  and  growth  ;  the  con- 
trolling grace  being  love,  vs.  15,  16. 

I.  Verse  1.  I^  therefore,  the  2^^'isoner  of  the  Lord,  he- 
seech  you  that  ye  iccilk  'worthy  of  the  vocation  v^hereioith  ye 
are  called.  —  This  first  verse  is  a  general  exhortation  to  a 
worthy,  religious  life.  It  is  incidentally  enforced  by  the 
fact  that  he  was  a  i^risoner  at  Kome  on  their  account, 
which  the  Gentile  portion  of  the  church  well  understood, 
and  would  be  likely  tenderly  to  appreciate  ;  but  chiefly 
enforced  by  the  nature  of  their  spiritual  calling ;  —  called 
of  God  to  be  holy  and  without  blame  before  Him  in  love^ 
—  to  be  children.^  Nothing  could  be  icorthy  of  such 
spiritual  blessings  but  eminent  godliness.  In  what  man- 
ner believers  would  Avalk  thus  worthily,  the  apostle  pro- 
ceeds to  specify. 

Verses  2,  3.  With  all  loicliness  and  meekness.,  xcith  long- 
suffering.,  forbearing  one  another  in  love;  endeavoring  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace.  —  This 
distinction  between  lowliness  and  meekness,  is,  that  loioll- 
ness  —  or,  as  it  is  frequently  translated,  humility —  implies, 
ordinarily,  conscious  unworthiness ;  or,  as  is  perhaps  pref- 
erable, a  sense  of  unworthiness.  Not  only  are  the  feelings 
affected,  but  depressed ;  and,  when  religion  is  involved,  this 

1  Eph.  i.  3, 4.  2  Eph.  i.  5. 


Chap.  IV.  1— IG.  EPUESIANS.  121 

depression  is  caused  by  a  conviction  of  guilt  and  ill  desert, 
which  always  characterizes  true  repentance.  Contrition 
is  the  chief  element  in  the  lowliness  of  this  passage.  It  is 
the  opposite  of  that  pride  and  self-righteousness  which 
characterize  the  Pharisee.  The  proud  man  is  sufficient  in 
himselfj  both  in  strength  and  goodness,  while  he  despises 
others.  Meekness^  on  the  contrary,  —  we  mean  when  used 
in  distinction  from  humility,  —  may  be' the  feeling  of 
one,  actually  and  consciously,  both  strong  and  innocent. 
Though  conscious  of  no  feebleness,  he  is  yet  lowly;  though 
unconscious  of  guilt,  he  is  not  boastful.  In  his  relations  to 
others,  he  exercises  his  power  and  rights  with  gentleness. 
He  is  not  conceited,  making  arrogant  pretensions ;  he 
does  not  even  claim  all  that  he  actually  merits.  Long- 
suffering  is  the  patient  endurance  of  evils  of  every  kind, 
but  here  of  evils  wrongly  inflicted  by  others ;  that  is,  not 
easily  angry.  This  last  idea  is  more  fully  expressed  in  the 
subsequent  expression  — forbearing  one  another  in  love; 
meeting  the  frailties,  and  even  unkindnesses,  of  others  with 
gentleness  and  forgiveness.  Love  is  both  the  ground  or 
active  principle  of  such  conduct,  and  the  virtue  and  moral 
worth  of  it.  Love  is  the  fulfilling  of  the  law.^  This  is 
true,  not  only  as  being  what  the  law  requires,  to  love  God 
and  our  neighbor,  but  as  a  constraining  principle.  This 
afiection,  like  all  others,  acts  on  the  will,  and  excites  to 
activity.  As  here  considered,  it  works  no  evil,  but  re- 
strains and  extinguishes  anger.     The  last  duty  included  in 

this  exhortation  is  unity :   endeavoring  to  keep  the  unity 

• 
of  the  Spirit.  —  The  exhortation  was  occasioned,  and,  in 

some  degree,  made  necessary,  by  the  unlikeness  of  man- 
ners, education,  and  prejudices  of  the  two  classes  compris- 
ing the  Ephesian  Church  —  the  Jews  and  the  Gentiles. 

1  Eom.  xiii.  S— lOi 

11 


122  COMMENTARY.  Chap.  IV.  1— IG. 

They  were  liable  to  come  into  collision,  and  actually  did 
so.  What  was  true  of  them,  is,  in  a  greater  or  less  degree, 
true  of  all  Christians.  From  this  view,  it  is  not  difficult  to 
apprehend  the  meaning  of  the  exhortation,  to  endeavor  to 
keej^  the  unity  of  the  Spirit.  It  means  something  more 
than  mere  concord.  Tlie  Avord  spirit  does  not  simply 
mean  mind ;  it  means  the  mind  as  affected  by  the  divine 
Spirit,  the  condition  of  the  human  spirit,  the  heart,  under 
the  gracious  influences  of  the  Spirit  of  God.  These  gra- 
cious exercises  of  the  believer  are  not  designated  sj^iritual 
so  much  because  they  belong  to  the  finite  spirit,  the  soul, 
as  because  they  are  the  fruit  of  the  Spirit.  See  1  Cor. 
2  :  15,  where  such  a  one  is  called  the  "  spiritual."  See,  also, 
a  catalogue  of  the  fruits  of  the  Spirit  —  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meekness,  tem- 
perance —  in  Gal.  5  :  22,  23.  Such  "  live  in  the  Spirit," 
"  walk  in  the  Spirit," —  which  includes  both  the  cause  and 
the  effect.  They  endeavor,  therefore,  to  keep  the  unity 
of  the  Spirit,  who  cultivate,  by  watchfulness  and  prayer, 
these  gracious  tempers  of  heart.  They  who  do  this,  invite 
and  cherish  that  Spirit  who  is  their  author.  These  exer- 
cises belong  to  the  renewed  soul ;  they  are  its  furniture, 
wrought  and  adorned  by  the  hand  of  the  Spirit.  This 
unity  is  to  be  sustained  in  the  hond  ofj^eace.  This  peace- 
ful influence  —  this  bond  which  ties  so  many  hearts,  meet- 
ing and  mingling,  like  so  many  drops  of  water,  into  one  — 
is,  doubtless,  love,  of  which  the  apostle  had  just  spoken : 
forbearing  one  another  in  love.  Love  makes  hearts  kin- 
dred. The  Spirit  gives  oneness  of  doctrinal  views,  but 
love  is  its  strong  bond.     This  is  the  bond  of  i^eace. 

II.  Verses  4 — G.  There  is  one  bod>/,  and  one  Spirit, 
even  as  ye  are  called  in  one  hope  of  your  calling  ;  one 
Lord,  one  faith,  one  bajytism,  one  God  and  Father  of 


CiiAr.  IV.  1-lG.  EPHESIANS.  123 

all^  icho  is  above  all,  and  through  aU,  and  in  yoxi  all.  — 
This  unity  is  enforced  by  several  instances  of  oneness  in 
tlic  gospel,  and  Ly  their  relations  to  it.  There  is  one 
hodi/.  —  The  true  church  is  the  body  of  Christ.  It  is  an 
illustration  drawn  from  the  human  body,  —  an  organism, 
a  system  composed  of  parts,  of  different  members  and 
functions.  Though,  without  faith,  this  body  is  dead  and 
loatlisome,  it  is  as  essential  to  the  development  and  man- 
ifestations of  what  is  spiritual,  as  the  functions  of  the 
body  are  to  the  activity  of  the  soul.  All  disregard  of 
it  is  as  unwise  as  to  neglect  the  body ;  and  all  contempt  of 
it,  exhibited  by  many,  is  a  reflection  on  the  wisdom  of  God. 
The  fact  of  this  relation  of  the  members  of  the  Christian 
Church  to  one  another,  their  mutual  dependence,  corre- 
sponding duties,  and  moral  symmetry,  is  beautifully  exhib- 
ited in  1  Cor.  12.  The  body  is  not  one  member,  but  many. 
....  God  hath  tempered  the  body  togetlier,  that  all 
members  should  have  the  same  care  one  for  another.  And 
whether  one  member  suffer,  all  the  members  suffer  with  it ; 
or  one  member  be  honored,  all  the  members  rejoice  with 
it.  Though  each  believer  holds  a  separate,  individual,  and 
personal  relation  to  Christ,  —  acting  in  some  essential  re- 
spects alone  with  Christ,  —  all  ai-e,  nevertheless,  one  body. 
There  is  a  sense  in  which  the  Church  —  all  believers,  the 
body  of  Christ  —  is  one.  The  liuman  family  are  an  organ- 
ism, holding  a  common  relation  to  God  the  Father.  If  one 
member  suffers,  all  do.  But  the  unity  of  believers  in 
Christ  is  still  more  intimate  and  mysterious.  Members 
dead,  or  infectious,  must  be  amputated.  But  rather  let  it 
be  liealed.^ 

This  body  is  animated  by  one  spirit,  as  the  human  body 
is  by  a  single  soul.     The  one  spirit  here  is  obviously  the 

1  Deb.  xii.  13. 


124  COMMENTARY.  Chap.  IV.  1-lG. 

Holy  Spirit.  But,  as  we  have  said  on  verse  tliird,  it  in- 
cludes the  active  exercises  of  the  soul,  led  by  the  Spirit. 
Thei'C  is  here  a  union  between  the  human  and  divine 
agencies  —  so  blended,  and  so  cooperating,  as  to  be  one. 
The  relation  of  the  different  members  of  the  body  is  less 
intimate  and  less  mysterious  than  that  of  the  divine  and 
human  spirit  in  constituting  a  single  animating  principle 
—  that  of  spiritual  life.  A  body  of  j^rofessed  disciples, 
having  differing  views  of  the  teachings  of  the  gospel,  seji- 
arate  interests,  peculiar  prejudices,  with  conflicting  wills, 
must  be  distracted,  feeble,  and  unlovely.  But  a  church 
filled  Avith  the  fruits  of  the  Spirit,  though  differing  in  in- 
tellectual abilities,  in  their  spheres  of  activity,  in  their 
social  relations,  tastes,  and  temperaments,  and  as  unequal 
in  Avorldly  possessions  as  various  in  looks  and  habits,  is  a 
beautifid  reflection  of  the  one  centre  of  light  and  love  — 
the  indwelling  Spirit  and  the  renovated  inner  man.  Like 
the  kaleidoscope,  it  exhibits,  in  infinite  variety,  the  moral 
beauty  and  glory  of  Chiist.  In  them  His  Spirit  lives ; 
and  through  their  diversified,  sanctified  powers  He  shines. 
The  loveliness,  as  well  as  the  holiness  of  this,  is  urged  upon 
Christians  as  a  motive  to  unity. 

Even  as  ye  are  called  with  one  hope  of  your  callinr/.  — 
Hope,  in  this  passage,  comprehends  both  the  object  of  the 
believer's  expectation  —  eternal  life  —  and  the  expectation 
itself:  the  object  to  which  the  Christian  is  called,  and  the 
state  of  mind  which  it  awakens.  These  affections,  expec- 
tations, desires  and  aspirations,  are  generically  alike  in  all 
Christians,  as  they  centre  in  the  same  heavenly  treasures. 
The  inheritance  is  one,  and  the  foretastes  in  all  are  kin- 
dred. This  hoj^e  is  one  of  the  effects  of  that  one  Spirit 
xohich  seals  every  believer}    To  this  hope  all  Christians  are 

1  2  Cor.  i.  22;  Eph.  i.  13;  iv.  30 


Chap.  IV.  1—16.  EPIIESIAXS.  125 

called  by  the  invitations  of  the  same  gospel,  and  effectnalhj 
called  by  the  same  Spirit.  Hence  both  the  fitness  and  the 
duty  of  unity. 

This  body  of  believers  has  one  Lord,  one  faith,  one  hap- 
tism.  —  "While  the  Spirit  is  the  agent  Avho  ■works  in  us  to 
will  and  to  do,  leads  God's  children  and  seals  them  unto  the 
day  of  redemption,  Christ  is  tlie  Lord  of  the  church.  On 
Ifim  all  are  dependent,  to  Him  all  are  subject.  He  is  head 
over  all  things  to  the  church.^  His  authority  is  compre- 
hended in  faith  and  baptism.  By  faith  we  undei'stand 
the  system  of  doctrines  which  He  has  revealed  in  the 
gospel,  and  Avhicli  He  requires  us  to  believe ;  by  baptism, 
a  symbolical  rite  to  which  His  disciples  are  to  submit. 
Christ  is  our  only  Master,  His  inspired  teachings  our  only 
rule  of  faith  and  practice.  He  is  Lord,  and  binds  the  con- 
science. He  requires  that  we  believe  what  He  has  re- 
vealed. His  gospel  is  made  known  for  the  obedience  of 
the  faith?  This  must  require  us  to  believe  not  only  in  the 
existence  and  perfections  of  Jehovah,  the  holiness  of  His 
moral  government,  the  future  existence  of  all  men,  both 
good  and  bad,  and  those  retributions  which  must  eternally 
separate  between  the  righteous  and  the  wicked, —  all  of 
which,  with  more  or  less  distinctness,  natural  religion 
teaches, — but  in  His  own  mediation  as  God  manifest  in  the 
flesh,  and  manifested  to  take  away  sins.  This  last  is  spe- 
cially those  "spiritual  blessings  in-  Christ  Jesus,"  those 
'•unsearchable  riches  of  Christ,"  of  which  the  apostle 
speaks  in  the  earlier  part  of  this  epistle,  and  which  are 
ever  the  burthen  of  his  teachings.  As  Lord  He  requires 
faith  in  these  doctrines,  and  on  obedience  to  this  faith  He 
makes  our  salvation  depend.  He  that  believes  shall  be 
saved,  and  he  that  believeth  not  shall  be  damned. 

1  Epb.  i.  20—23.  2  Rom.  .\vi.  26. 

11* 


12G  COMMENTARY.  Chap.  IV.  1—16. 

We  have  but  one  Lord.  Christ  is  God's  only  Son. 
Our  profession  of  this  faitli  is  made  in  the  act  of  haptism., 
to  which  Christ  as  our  Lord  has  required  us  to  submit.  It 
is  an  expression  or  acknowledgment  of  our  acceptance  of 
Christ  and  His  gospel.  And  although  the  act  itself  may 
not  be  saving,  not  being  necessarily  a  spiritual  act,  and 
like  every  other  work,  without  faith  being  dead,  its  volun- 
tary rejection  is  an  aggravated  sin.  Its  rejection,  if  de- 
liberate, is  not  only  an  act  of  disobedience  to  our  one 
Lord,  but  reveals  the  irreconciliation  of  the  heart  to  Him 
as  Lord  and  Saviour.  Baptism  is  sometimes  administered 
in  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost,^  at  others  in  the  name  of  Christ  only.^  The 
oneness  of  the  three  persons  in  the  Godhead  is  the  only 
principle  on  which  this  can  be  explained.  There  is  some 
principle  on  which,  if  baptized  in  (or  into)  the  name  of 
either,  we  are  in  the  name  of  all,  being  one  God.  But 
none  are  baptized  either  in  the  name  of  the  Father  alone, 
or  of  the  Holy  Ghost,  while  they  are  of  Christ.  The  rea- 
son is  obvious.  When  the  persons  are  distinguished, 
Christ  is  our  Lord.  He  is  our  Redeemer  and  Master. 
He  is,  under  the  mediatorial  dispensation,  the  head  of  the 
church.  The  ordinance  of  baptism  may  be  administered, 
therefore,  not  only  with  scriptural  authority,  but  with  as 
much  doctrinal  propriety,  in  the  name  of  Christ  alone,  as  of 
the  Father  and  the  Son  and  the  Holy  Ghost.  It  may  be 
less  imposing,  but,  when  properly  understood,  not  less  sig- 
nificant or  binding. 

Baptism  into  the  name  of  Clirist  is  an  acknowledgment 
.of  His  divine  authority,  and  a  solemn  promise,  or  oath,  that 
we  will  take  Him  as  our  only  Lord  —  one  Lord ;  that  we 
will  acknowledge,  worship  and  obey  no  other.     And  as 

1  Matt,  xxviii  19.  2  Acts  viii.  16;  Eom.  vi.  3;  Gal.  iii.  27. 


Chap.  IV.  1— IG.  EPIIESIANS.  127 

there  is  but  one  God,  Christ,  in  the  act  of  baptism,  is  con- 
fessed to  be  this  one  God.  And  I  will  turn  mine  Iiand 
upon  the  little  ones, and  will  refine  them  as  sil- 
ver is  refined,  and  will  try  them  as  gold  is  tried ; 

they  shall  call  on  my  name  and  I  will  hear  them,  and  I 
Avill  say  :  It  is  my  people  ;  and  they  shall  say  :  the  Lord 
is  my  God.^  A  comj^arison  of  this  passage  with  Matt.  26  : 
31,  shows  that  the  Lord  called  "my  God  "  is  Christ,  the 
one  Lord  of  the  apostle.  One  of  the  methods  in  which 
this  projAecy  is  fulfilled  is  seen  in  the  rite  of  baptism. 

The  i^romissory  character  of  baptism,  the  obligation  it 
involves  as  a  solemn  vow,  is  graphically  illustrated  in  1  Cor. 
10 : 1,  2.  The  Israelites,  passing  under  the  cloud  and  in 
the  sea,  v^cre  all  haptized  unto  Moses.  That  is,  by  this 
act,  they  acknowledged  Moses  to  be  their  leader,  and 
gave  a  tacit  but  solemn  pledge  that  they  would  obey  him 
in  all  their  wanderings  and  perils  through  the  wilderness 
to  the  land  of  promise.  The  analogy  between  this  and 
baptism  into,  or  unto,  or  in  the  name  of,  Christ,  consists  not 
merely  in  the  fact  that,  as  the  believer  is  buried  in  water, 
so  the  Israelites  were  buried  within  the  walls  of  the  sen, 
and  the  ovei'hanging  cloud  of  the  divine  presence,  but 
essentially  in  the  corresponding  pledges  given.  And  the 
admonition  is  thus  rendei'ed  torcible,  not  to  tempt  Christ, 
as  some  of  them  tempted,  and  were  destroyed.  Disobedi- 
ence after  such  a  vow  is  aggravated  guilt. 

Baptism  is  also  a  symbol.  A  "  creed,"  or  a  summary  of 
"articles  of  faith"  adopted  by  a  body  of  believers,  is  a 
symbol  expressed  in  words.  Baptism  and  the  Lord's 
Supper  are  emblems,  or  outward  signs  of  an  inward 
spiritual  grace.  They  are  metaphorical  representations, 
not    unlike  devices  which   cluster   into  a  close   compass 

1  Zacb.  xiii.  7—9. 


128  COMMENTARY.  Chap.  IV.  1—16. 

several  qualities  or  events  having  some  common  resem- 
blance between  the  thing  rcj^resenting  and  tliat  repre- 
sented. This  resemblance  frequently  relates  to  several 
associated  principles  or  focts,  but  has  some  one  prominent, 
around  which  subordinate  ones  are  associated ;  like  the 
plough  for  general  agriculture,  or  the  sheaf  for  harvest, 
or  tlie  union  of  hands  for  mutual  aid.  In  the  Eucharist 
the  bread  and  wine  are  signilicant  of  all  that  Christ  sut- 
fered  for  sinners,  and,  which  is  the  leading  idea,  life-giving 
efficacy  and  comfort.  This  is  my  body,  hrohen  for  you. 
This  is  my  blood,  shed  for  the  remission  of  sins.  Bap- 
Usm,m  the  same  manner, is  a  physical  representation  of  sev- 
eral of  the  leading  truths  of  the  gospel,  and  is  specially  sig- 
nificant of  the  experience  and  hopes  of  the  believer.  The 
element,  water,  is  a  beautiful  symbol  of  spiritual  purifica- 
tion.^ If  the  didactic  character  of  the  rite  terminated 
here,  the  amount  of  water  or  mode  of  its  application 
would  be  of  no  importance.  But  if  it  be  still  further 
significant,  one  portion  of  the  symbol  is  as  essential  as 
another.  If  Christ  teaches  us  in  this  rite  not  only  that 
we  must  be  purified  from  sin,  but  also  what  is  the  expe- 
rience of  the  soul  in  this  process  of  purification,  this 
"washing  of  regeneration;"  then,  to  mutilate  this  device 
or  symbol,  is  as  unwarrantable  as  to  exjjunge  from  the 
text  of  Scripture  passages  of  intrinsic  value.  Tlegenera- 
tion  is  represented  frequently  in  the  New  Testament  by 
death  —  an  act  of  d[/uig  to  sin.  How  shall  we  that  are 
dead  to  sin  live  any  longer  therein  ?'  We  are  said  to  be 
dead  loith  Christ.^  This  death  is  viev>'ed  in  the  Hght  of 
a  crucifixion.  Our  old  man  is  crucified.*  I  am  crucified 
with  Christ.'^     The  principal  analogy  here  between  CIn-ist's 

1  Heb.  X.  22;  Eph.  v.  26;  Tit.  iii.  5;  1  Cor.  vi.  11.  4  Horn.  vi.  6. 

2  Rom.  vi.  2;  1  rc-ter  ii.  21.  5  Gal.  ii.  20. 

3  Ecm.  vi.  8. 


CuAP.  IV.  1— 16.  EPIIESIANS.  129 

dying  on  the  cross  and  regeneration,  is,  that  the  end  is  tlio 
same  in  each  —  the  destruction  of  sin.  But  this  is  more 
explicitly  set  forth  in  the  passages :  They  that  are  Christ's 
have  crucified  the  flesh  with  the  affections  and  lusts.^  13y 
whom  (Christ)  the  world  is  crucified  imto  me  and  I  unto 
the  world.-  The  cross  put  to  death  Christ  —  the  moral 
efiicacy  of  that  cross  destroys  sin  in  the  human  soul.  The 
dead  are  buried.  Those  dead  with  Christ  are  emblemati- 
cally buried  with  Him  by  baptism  into  death.^  Ingenuity 
has  been  displayed  in  obscuring  this  plain  allusion  to  the 
mode  and  significance  of  this  rite. 

The  doctrine  of  the  resurrection  is  here  taught ;  and  in 
the  act  of  baptism,  professed,  with  equal  clearness.  This 
includes  first  the  spiritual  resurrection  experienced  in  re- 
generation. Paul  says  to  Christians,  In  baptism  ye  are 
also  risen  with  Ilim.''  Not  only  buried  witli  Him,  but  risen 
with  Ilim.  If  ye  be  risen  Avith  Christ,  seek  those  things 
Avhich  are  above.^  The  renewal  of  the  soul  by  God  is  com- 
pared to  the  power  of  Christ's  resurrection.*^  It  is,  in  the 
second  place,  a  symbol  of  the  resurrection  of  the  body  of 
Christ,  which  is  an  earnest  of  our  own  final  resurrection, 
"Else" — that  is,  if  there  be  no  resurrection  of  the  dead 
—  "what  shall  they  do  which  are  baptized  for  the  dead?" 
The  meaning  of  which  is  obvious,  "  those  baptized  on  ac- 
count of  the  dead ;  that  is,  why  baptized  into  a  belief  of 
the  resurrection  of  the  dead,  if  in  fiict  the  dead  rise  not."^ 

Thus  we  see  that  the  ordinance  of  baptism  is  full  of 
meaning  and  solemnity.  It  is  not  only  a  profession,  but 
an  oath,  attended  with  an  act  more  significant,  and  more 
impressive,  than  laying  the  hand  on  the  Bible,  or  raising  it 
in  the  jiresence  of  the  magistrate ;  purified,  dead,  buried, 

iGal.  T.  24.  4  001.11.12.  7  Kobinson's  Greek  and  English 

2  Gal.  vi.  14.  .■;  Col   iii.  1.  Lexicon  of  the  X.  T. 

3  Kom.  vi.  4;  Col.  ii.  12.       c  I'liil.  iii.  10. 


130  COMMENTARY.  Chap.  IV.  1—16. 

and  raised  Avith  Christ.  If  submitted  to  uudevstaiidingly, 
witli  a  deliberate,  prayerful  consecration  of  ourselves  to 
Christ  our  only  Lord,  it  must  exert  on  us  through  life  a 
practical  influence  of  unspeakable  value ;  restraining  fi'oni 
sin,  stimulating  the  believer  to  pious  activity,  inspiring 
him  Avitli  hope  and  peace  in  death,  brightening  his  pros- 
pect of  a  holy  and  blessed  resurrection. 

One  God  and  Father  of  all,  xoho  is  above  all,  through 
all,  and  in  you  all.  —  One  Spirit  calls  —  both  invites  and 
sanctifies.  Christ,  the  one  Lord,  redeems  and  rules  as  the 
head  of  the  church,  the  mediatorial  King.  There  is  One 
God  and  Father  of  all.  He  is  the  universal  sovereign. 
Above  all  beings,  animate  and  inanimate.  He  has  universal 
supremacy.  As  a  sovereign,  He  worketh  all  things  after 
the  counsel  of  His  own  vk'ill.  He  is  through  all:  every- 
where present,  penetrating,  pervading  all,  sustaining  all, 
and  at  will  energizing  into  life.  And  in  you  all.  Or,  as 
some  editions  have  it,  in  xis  all ;  meaning  apparently  to 
limit  the  precious  expression  to  His  more  immediate  con- 
nection with  believers ;  the  indwelling  of  God  in  them  as 
in  a  habitation.  He  is  over  all  and  thi'ough  all  His  crea- 
tures ;  but  His  people  are  filled  with  all  the  fulness  of  God. 

The  unity  of  believers  is  enforced  by  the  unity  of  the 
Godhead.  There  is  not  only  one  Spirit,  one  Lord,  one 
God  the  Father,  but  these  are  all  one  and  the  same  God. 
Everything  in  religion  inspires  the  union  of  believers. 
There  is  no  wonder  that  the  apostle  should  base  his  future 
exhortation  to  a  godly  life  on  Christian  union. 

in.  This  unity  is  not  inconsistent  with  a  diversity  of 
spiritual  gifts,  furnished  by  Christ ;  in  which  is  specified  the 
institution  of  the  gospel  ministry,  as  prophets,  apostles,  etc. 

Verse  7.  Hut  unto  every  one  of  us  is  given  grace  ac- 
cording to  the  measure  of  the  gift  of  Christ.  —  The  duty 


Chap.  IV.  1—16.  EPIIESIANS.  ,■     131 

of  humility,  meekness,  long-suffering,  and  forbearance, 
specially  of  unity  of  sjjirit,  has  been  enforced  by  the  in- 
stances of  unity  in  the  gospel  they  profess.  It  is  noAV 
enforced  by  the  consideration  that,  though  an  arduous 
"work,  adequate  grace  has  been  furnished  by  Christ.  The 
provision  recognized  in  this  verse  is  general ;  all  spiritual 
aid,  all  means  and  influences,  necessary  to  promote  our 
sanctification.  These  aids  are  obviously,  as  everywhere 
taught  in  the  Bible,  the  Spirit,  revealed  truth,  —  wliicli  is 
the  sword  of  the  Spirit,  —  together  Avith  the  various  ordi- 
nances of  the  church.  This  grace  is  given  according  to 
the  measure  of  tlie  gift  of  Christ.  Christ  is  both  the  au- 
thor and  dispenser  of  these  gifts.  To  Christ's  grace  there 
is  a  divine  fulness,  and  of  this  fulness  have  all  we  re- 
ceived.^ This  fulness  is  inexhaustible.  We  cannot  receive 
all  of  it.  We  have  not  the  capacity,  nor  the  necessity. 
As  a  sovereign  Lord  He  dispenses  it  to  us,  in  both  wisdom 
and  love.  He  who  died  for  us  "will  withhold  no  needed 
grace,  if  sought.  My  grace  shall  be  sufficient  for  you.^ 
Our  duty  is  that  it  be  not  bestowed  on  us  in  vain.^  This 
grace  is  both  a  cause  and  an  effect.  Startle  not,  gentle 
reader,  as  if  this  were  a  contradiction.  It  is  a  mystery, 
but  not  an  absurdity.  Gi'owtli  in  grace  is  both  a  gift  and 
an  acquisition.  Christ  lives  in  the  believer ;  while  to  him 
that  hath,  that  is,  hath  a  disposition  to  use  what  he  already 
has,  shall  be  given  more  abundantly.  Both  facts  are  re- 
vealed, and  must  be  accepted.  Nor  is  it  to  be  overlooked 
that  this  grace  is  given  to  every  one  of  us  ;  to  all  believers. 
As  tliere  are  none  for  whom  this  adequate  grace  is  not 
provided,  so  there  are  no  exceptions  to  the  duty  of  mature 
piety. 

Verses  8 — 10.  Wherefore  he  saith.  When  lie  ascended  uj) 

1  John  1. 16.  2  2  Cor.  xii.  9.  3  1  Cor.  xv.  10;  2  Cor.  vi.  1. 


132  COMMENTARY.  Chap.  IV.  1—16. 

on  high^  ITeled  captivity  captive^  and  gave  gifts  unto  men. 
N'oio  that  He  ascended^  lohat  is  it  but  that  He  descended 
first  into  the  loxoer parts  of  the  earth?  lie  that  descended 
is  the  same  also  that  ascended  vp  far  above  cdl  heavens^ 
that  He  might  fill  all  things.  —  Tliese  verses  are  j^arenthet- 
ical.  Having  spoken  of  the  "gifts  "  which  Clirist  gives  His 
disciples,  the  apostle  recalls  a  passage  of  David/  adducing 
it  as  an  illustration  of  the  manner  in  which  Christ  pro- 
cured for  us  these  gifts.  The  subject  of  saith  ("he")  is 
not  in  the  original.  It  may  be  he  (the  Psalmist)  saith,  it 
(the  Scripture)  saith,  or  God  saith.  Whe?i  He  ( Christ) 
ascended  vp  on  high,  refers  to  His  ascension  from  Olivet, 
in  the  presence  of  His  disciples,  when  God  exalted  Him  to 
be  a  Prince  and  a  Saviour.^  He  led  captivity  captive. — 
The  mission  of  Christ  to  earth  was  not  only  to  overcome 
the  devil,  but  to  destroy  his  works.  For  this  purpose  was 
the  Son  of  God  manifested,  that  He  might  destroy  the 
works  of  the  de^•il.^  Not  only  to  conquer  him,  but  to  re- 
cover those  whom  he  liad  ensnared.  Christ  leads  "  cap- 
tivity captive."^  The  conqueror  and  his  captives  in  sin  are 
led  in  glorious  triumph,  as  trophies  are  brought  back  by  a 
victorious  prince  returning  from  the  slaughter.  Besides 
this,  sin  and  death  are  the  enemies  of  our  race.  By  the 
cross  Christ  takes  away  the  sin  of  the  world;  that  is,  its 
destructive  power ;  and  by  His  resurrection  and  ascension 
He  triumphed  over  death.  Death  has  no  longer  to  the 
believer  its  "sting,"  nor  the  grave  its  victory.^  And  gave 
gifts  vnto  man.  —  This  is  an  allusion  to  the  frequent  cus- 
tom of  returning  conquerors,  who,  on  entering  the  city  in 
triumph,  made  displays  of  their  rich  spoils  by  distributing 
them  among  the  multitude.    AYhile  the  allusion  is  designed 

1  Psalm  Ixviii.  IS.  3  1  John  iii.  8.  SI  Cor.  xv.  54—57. 

2  Acts  V.  31.  <  2  Tim.  ii.  26. 


CiiAi-.  IV.  1-liJ.  EPIIESIANS.  133 

to  honor  Christ  as  a  conqueror,  and  as  generous,  it  also  gives 
a  graphic  idea  of  the  abundance  of  His  grace.  Having  in 
mind  the  ascent  of  the  returning  conqueror,  liis  going  up 
to  Jerusalem  in  a  triumphal  procession,  scattering,  as  he 
advanced,  his  largesses  to  the  admiring  throng,  he  calls  to 
mind  the  ascension  of  Christ  to  the  right  hand  of  God ; 
"which  again  reminds  him,  hy  contrast,  of  the  Redeemer's 
descent  from  heaven  to  earth.  He  clescendecl  first  into  the 
lov:cr  parts  of  the  earth.  —  He  died  and  was  buried.  To 
be  buried,  is  to  enter  actually  into  the  earth.  The  burial 
of  Christ  Avas  significant  of  His  humiliation.  Perhaps, 
however,  it  means  nothing  more  than  that  Jn  His  advent 
He  descended  from  heaven  to  this  lower  "world.  This 
descended  first  implies  His  prior  existence  on  high,  in  glory 
"with  the  Father ;  that  previously  He  had  been  ^oith  God. 
In  His  descent  He  became  a  man,  a  servant ;  was  treated 
as  a  malefactor.  He  died  and  was  buried.  Taking  the 
place  which  the  sinner  deserves,  and  actually  receives,  is  a 
part  of  the  atonement,  as  well  as  His  obedience  and  suf- 
fering. 

But  His  descent,  or  humiliation,  is  followed  by  excdta- 
tion.  He  that  descended  is  the  same  also  that  ascended  up 
far  above  all  heavens.  —  Above  the  material  heavens,  to 
the  third  heavens}  Far  above.  —  As  far  above  as  the 
Deity  is  above  creation.  Though  He  had  glory  with  the 
Father  before  His  descent,  yet  his  exaltation  after  His  res- 
urrection was  peculiar.  It  was  that  of  God  manifest  in 
the  flesh.  And  on  account,  or  as  the  reward,  of  His  woi"k 
of  love,  we  see  Jesus,  who  was  made  a  little  lower  than 
the  angels,  for  the  suffering  of  death,  crowned  with  glory 
and  honor.^  That  He  migJit  fill  all  things.  —  This  is  the 
object  of  His  ascension.     On  earth  His  divinity  was  vol- 

1  2  Cor.  xii.  2.  2  Heb.  u.  9. 

12 


134  COMMENTARY.  Chap.  IV.  1—16. 

untarily  restricted ;  in  heaven,  without  restriction,  He  per- 
vades with  His  presence  and  jjerfections,  the  univei'se ; 
with  sjiecial  reference,  however,  to  the  completion  of  the 
work  of  redemption.  This  was  His  mission  to  earth ;  for 
the  j^erfecting  of  it  is  His  ascension ;  that  He  may  give 
gifts  unto  men.  Not  only  is  He,  in  view  of  His  triumphs 
on  earth,  anointed  with  the  oil  of  gladness  above  His  fel- 
lows,^ but  He  is  on  high  fulfilling  the  promises. 

In  the  sixty-eighth  psalm,  He  is  said  to  have  received 
gifts  for  man.  In  our  epistle.  He  gave. gifts.  As  medi- 
ator. He  must  first  receive  before  He  gives;  both  are  nec- 
essary parts  of  the  whole ;  the  psalmist  obviously  selecting 
one,  the  apostle  the  other.  A  correct  idea  of  the  relations 
of  Christ,  both  to  the  Father  and  to  His  saints,  relieves 
the  subject  of  all  possible  difficulty.  He  receives  from  the 
one,  and  gives  to  the  other.  The  doctrines  of  the  Bible 
contribute  essentially  to  the  right  interpretation  of  it. 
Though  an  erroneous  system  of  doctrines  will  embarrass 
the  inquirer,  and  may  corrupt  the  truth,  the  harmony  of 
Scriptural  teacliings  should  never  be  overlooked.  Philol- 
ogy, or  an  accurate  knowledge  of  language,  is  the  first 
qualification  of  an  interpreter;  an  acquaintance  with  the 
circumstances  of  the  inspired  writer  and  his  readers,  or  with 
the  course  of  history,  is  important ;  a  right  state  of  heart  — 
that  it  be  imbued  with  love,  and  a  sj^irit  of  obedience,  etc. 
—  is  needed  to  quicken  the  perceptive  powers  of  the  soul ; 
but  not  least  in  importance  is  u,  just  and  comprehensive 
system  of  evangelical  truths.  Each  doctrine  is  related  to 
every  other.  Their  symmetry  is  a  part  of  their  glory. 
And  though  some  may  have  exercised  a  vain  confidence  in 
their  imaginary  and  unwarranted  systems,  the  absence  of 
theological  system  is  the  error  of  the  age. 

1  lieb.  i.  9. 


CiiAP.  IV.  1— IG.  EPIIESIANS,  135 

Another  difficulty  expevicnccd  by  some  in  relation  to 
this  jiassage  is  removed  in  a  way  equally  satisfactory. 
Two  principles,  common  in  the  insi)ired  writings,  are  to 
be  recognized  in  this  passage,  Avhieli  the  apostle  quotes. 
One  is,  that  what  in  the  Old  Testament  is  referred  to  God, 
is  in  the  New  Testament  applied  to  Christ.  In  the  Old 
Testament,  God  triumphs  over  His  enemies,  and  loads  us 
with  His  benefits.  The  apostle  says  Christ  leads  the  tri- 
umphs and  gives  gifts.  The  same  principle  is  seen  in 
Heb.  1 :  10—12  and  Ps.  102  :  25—27.  Of  old  hast  Thou  laid 
the  foundation  of  the  earth,  and  the  heavens  are  the  work 
of  Thy  hands.     They  shall  perish,  but  Thou  shalt  endure. 

Thou  art  the  same,  and  Thy  years  shall  not  fail.    Here 

God  is  acknowledged  as  the  universal  Creator,  and  as 
unchangeable.  The  writer  to  the  Hebrews,  also,  that  he 
might  exalt  Christ  above  creatures,  even  angels,  ascribes 
these  works  and  attributes  to  Him.  This  is  frequent  in 
the  New  Testament.  The  solution  is  obvious.  Christ 
is  God  manifest  in  the  flesh. 

The  other  principle  involved  in  the  passage,  is,  that 
much  of  the  Old  Testament  history  is  typical  of  the  dis- 
pensation of  the  gospel.  Though  the  events  and  institu- 
tions of  the  first  testament  had  their  specific  application 
and  end,  their  import  was  not  tlius  coniined.  Though 
real  in  a  limited  respect,  they  were  in  a  wider  sense 
"shadows  of  good  things  to  come;"  —  a  principle  of  in- 
terpretation liable  to  abuse,  but  which,  we  arc  confident, 
is  indispensable  to  a  correct  and  lucid  exposition  of  the 
word  of  God.  If  any  one  objects  to  the  idea  that  an 
event  or  institution  has  a  double  meaning,  —  the  one 
relating  to  the  present  time,  the  other  to  the  distant 
and  more  comprehensive  future,  —  let  him  be  satisfied 
to  consider  both  present  and  future  as  parts  of  one  whole. 


136  COMMENTARY.  Chap.  IV.  1—10. 

Let  it  be  granted  that  there  are  common  principles  run- 
ning through  all  the  dispensations,  jjatriarchal,  Mosaic, 
and  Christian,  all  having  a  mutual  bearing  on  eternal 
life  as  an  end  ;  and  while  there  is  no  "  double  sense,"  there 
are  various  and  repeated  uppUcations  of  a  common  p>rin- 
ciple.  God  promised  by  Moses  ^  to  raise  up  a  prophet  like 
unto  himself.  This  promise  plainly  had  its  fulfilment  in 
every  prophet  till  Christ,  in  whom  it  chiefly  and  sublimely 
centered.^  A  careful  study  of  these  passages  will  throw 
much  light  on  the  manner  in  which  the  government  of 
God,  specially  the  scheme  of  redemption,  was  unfolded. 
Each  2^1'ophet  had  iiis  own  chronological  mission;  but 
all  were  types  of  Christ,  and  spoke  of  His  time.  "Yea, 
and  all  tlie  prophets  from  Samuel,  and  those  that  follow 
after,  as  many  as  have  spolcen^  have  likewise  foretold  of 
these  days.'"^  And  so  in  this  passage  in  Ephesians.  All 
of  God's  victories  over  His  enemies  are  pervaded  by  one 
principle,  and  if  not  formal  types  of  Christ's  victory  over 
sin  and  death,  are  analogous  to  it.  We  would  say  types 
of  it,  intended  to  inculcate  faith  in  God  in  all  things  — 
the  coming  of  Christ,  however,  and  the  triumjihs  of  His 
cross,  being  the  glorious  consummation  of  all. 

Verse  11.  And  He  gave  some,  apostles;  and  some, 
prophets  ;  and  some,  evanrjelists;  and  some,  pastors  and 
teachers.  —  In  the  seventh  verse  the  apostle  had  spoken  of 
the  grace  given  unto  us  as  a  general  influence,  including  the 
internal  work  of  grace  on  the  heart, —  Christ  dwelling  in  us 
by  faith,  specified  more  fully  in  ch.  2  :  16 — 19.  In  tlie 
eleventh  verse  he  returns  to  the  gifts  of  Christ,  having  more 
special  reference  to  the  external  agencies  which  Christ  has 
provided  for  the  church — the  different  classes  of  ministers. 
The  twelfth  and  fourteenth  chapters  of  1  Cor.  throw  addi- 

1  Deut.  xviii.  15—19.  2  Acts.  iii.  21—23.  3  Acts  iii.  24. 


CiiAP.  lY.  1-16.  EPHESIANS.  137 

tional  light  on  these  offices.  It  is  evident  that  several  of 
these  functions  were  discharged  by  the  same  individual. 
This  f  let  seems  to  be  indicated  in  the  grammatical  construc- 
tion of  "pastors  and  teachers,"  classed  together  as  if  one. 
Kor  is  it  to  be  supposed  that  each  church  had  all  of  these 
officers  and  teachers,  much  less  is  it  probable  they  had  them 
all  at  the  same  time.  All  were  more  or  less  inspired  ;  the 
apostles  permanently,  the  prophets  occasionally,  and  spe- 
cially enabletl  to  interpret  Avhat  other  inspired  teachers  had 
communicated.  If  what  we  have  just  said  be  true,  that  dif- 
ferent gifts  united  often  in  the  same  individual,  then  an 
evangelist,  or  a  pastor,  or  a  commoh  religious  teacher, 
might  occasionally  prophesy.  But  the  important  point  is 
the  abundant  and  varied  means  graciously  furnished  by 
Christ  for  the  perfecting  of  the  saints. 

IV.  Verses  12 — 15.  For  the  perfecting  of  the  saints,  for 
the  work  of  the  ministi'g^  for  the  edifying  of  the  body  of 
Christ,'  till  ice  all  come  in  the  unity  of  the  faith,  and 
of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ: 
that  ice  henceforth  be  no  more  children,  tossed  to  and  fro, 
and  carried  about  with  every  icind  of  doctrine,  by  the  sleight 
of  men,  and  cunning  craftiness,  xchereby  they  lie  imcait  to 
deceive :  but  speaking  the  truth  in  love,  may  grow  up  into 
Him  in  all  things,  ichich  is  tJie  head,  even  Christ.  —  The  de- 
sign  of  these  gifts  of  Christ,  whether  the  Spirit's  influences 
directly  on  the  inner  man,  or  the  external  ministry  of  His 
appointed  servants,  is  to  increase  the  piety  of  believers. 
For  the  perfecting  of  the  saints.  —  The  perfection  of  the 
saints,  in  the  sense  of  absolute  sinlessness,  will  be  realized 
only  after  death.  There  is,  however,  a  sense  in  Avhii-h 
perfection,  as  taught  in  Scripture,  is  realized  in  this  life. 

12* 


138  COMMENTARY.  Chap.  IV.  1—16. 

Paul  says,^  "  We  speak  wisdom  among  tliem  tliat  are 
pcrfectP  Such  are  not  sinless,  holy  as  God  is  holy,  but 
relatively,  comjDared  with  the  unsanctified  and  unenlight- 
ened. Christians,  specially  those  deeply  imbued  witli  the 
knowledge  and  spirit  of  the  gospel,  are  called,  in  the 
fifteenth  A'erse  of  the  same  chapter,  spiritual ;  a  term 
obviously  synonymous  with  ^^f-r/ec^,  in  the  sixth  verse. 
Such  are  filled  with  the  Holy  Ghost,  are  led  by  the  Spirit. 
According  to  this  meaning,  perfection  is  attainable  in  this 
life,  but  not  in  its  absolute  degree.  This  will  be  realized 
only  by  the  justified  spirit  made  perfect — by  those  deliv- 
ered from  the  bondage  of  corruption  into  the  glorious 
liberty  of  the  children  of  God.  To  this  the  believer 
aspires  —  for  it  he  prays  and  strives.  He  is  conscious 
that  everytliing  short  of  this,  be  his  attainments  what  they 
may,  is  blameworthy;  and  hence  his  struggles  against 
sinful  propensities.  Perhaps  in  no  case  does  the  warfare 
cease  till  our  final  victory  through  Him  that  loved  us. 
Not  only  does  the  Bible  teach,  but  conscience  witnesses, 
that  all  deficiences,  as  well  as  j^ositive  ti'ansgressions,  are 
inexcusable.  Absolute  sinlessness  is  required  of  us  simply 
on  the  ground  of  our  free  moral  agency,  which  accounta- 
bility is  not  destroyed  by  the  fall  of  man.  The  guilt  of 
sin,  however,  is  aggravated,  when  committed  in  opj^osition 
to,  or  even  in  neglect  of,  grace.  Not  only  is  there  suffi- 
cient internal  grace  in  the  fulness  of  Christ,  but  all  requi- 
site external  means  are  provided  by  Christ.  For  the  xoorh 
of  the  ministry^  for  the  edifying  of  the  body  of  Christ.  — 
The  preposition  translated  fo7\  which  precedes  the  clause 
perfecting  of  the  saints,  diflTers  in  the  Greek  from  that 
in  either  of  the  subsequent  clauses,  for  the  work  of 
the  ministry,  and  for  the  edifying  of  the  body  of  Christ. 

1 1  Cor  ii.  6. 


Chap.  IV.  1—16.  EPHESIANS.  139 

The  first  relates  to  the  ultimate  object  of  Christ's  gifts ; 
that  is,  the  apostles,  etc.,  were  given  as  an  ultimate  object 
for  the  perfection,  etc.  The  other  two  relate  to  the  subor- 
dinate design  :  to  minister  to  the  perfection  of  the  saints, 
or,  in  the  use  of  difl'erent  language,  but  giving  the  same 
idea,  to  bitild  np  Chi'istians ;  since  the  work  of  the  ministry 
is  often  compared  to  building,  both  as  laying  the  founda- 
tion and  rearing  the  superstructure.^ 

There  are  several  distinct  thoughts  suggested  by  this 
passage  relative  to  Christian  perfection.  One  is,  that  re- 
generation is  only  the  beginning  and  foundation  of  that 
character  which  is  to  be  fitted  for  heaven.  It  is  the  fii'st 
link  in  the  chain,  of  Avhich  there  is  subsequently  an  infinite 
series  of  links.  It  may  be  said  to  include  all  that  is  to 
come,  even  the  infinite  series  ;  because  there  is  given  to  the 
heart  a  religious  susceptibility,  Avhich  is  the  earnest  of 
progressive  holiness,  and  so  of  eternal  life.  The  beginning 
is  a  radical  change  of  the  character;  the  future  is  all  of  it 
a  development,  and  is  gradual.  "  First  the  blade,  then  the 
ear,  after  that  the  full  corn  in  the  ear."  -  Hence  the  in- 
junction, '■'■  [p'oic  171  graced  ^ 

This  progressive  development  has  two  j^oints  to  be  at- 
tained. One  kind  of  perfection  is  to  be  realized  in  this 
life,  —  to  be  spiritually  minded, — in  which  the  believer  pre- 
sents himself  a  willing  offering,  holy  and  acceptable ;  the 
other  is  unto  a  perfect  man.  This  is  the  perfection  not 
only  of  a  finite  being  in  distinction  from  the  infinite  Jeho- 
vah, but  of  a  man  in  distinction  from  angels.  The  nature 
of  the  perfection  depends  on  the  peculiar  endowments  of 
the  subject,  and  also  on  his  relations  to  other  beings.  The 
adjective  perfect^  which  qualifies  man^  is  significant, — 
meaning  the  end^  or  the  limit  of  his  capacity.     The  point 

1  Eph.  il.  20;  Col.  ii.  7;  1  Cor.  iii.  14.  2  3Iark  iv.  28.  3  2  Peter  iii.  18. 


140  COMMENTARY.  Chap.  IV.  1— li3. 

to  be  attained  is  a  religious  progress,  till  every  person  is 
fully  employed  in  loving  and  honoring  God.  As  we  are 
dependent  on  Christ  for  this  jirogress,  the  idea  is  repeated 
with  reference  to  this  fact :  ^into  the  measure  of  the  stature 
of  the  fulness  of  Christ;  unto  the  degree  of  development, 
or  adult  growth,  to  which  the  grace  of  Christ,  acting  on 
such  capabilities,  is  adequate.  There  is  in  this  expression 
a  peculiar  repleteness.  It  seems,  at  first  view,  encumbered 
with  terms.  The  naked  idea,  however,  is  that  the  fulness 
of  Christ's  'grace  is  not  only  adequate  to  make,  and  shall 
ultimately  make,  believers  sinless,  but  shall  forever  develop 
the  intellectual,  spiritual  powers  of  the  soul,  according  to 
their  susceptibility.  A  perfect  man,  will  be  one  whom 
Christ  shall  make,  and  in  eternity  shall  sustain,  complete. 
This  is  heaven  —  the  hope  of  our  calling. 

"0,  glorious  day!  O,  blest  abode! 
I  shall  be  near,  and  like  my  God !  " 

Another  ftict  given  under  this  doctrine  of  jDerfection,  is, 
that  it  includes  all  Christians  —  the  hody  of  Christ  — 
meaning  the  entire  church.  Perfection  is  as  much  the 
duty  and  the  privilege  of  one  Christian  as  of  another;  and 
Christ's  grace  is  equally  adequate  to  all. 

Till  ice  all  come  in  the  xmity  of  the  faith,  and  of  the 
hnoidedge  of  the  Son  of  God.  —  Here  is  again  the  idea  of 
2)rogress.  AVe  come  into  this  state  of  unity.  Faith  and 
knowledge  involve  each  other,  but  are  not  synonymous. 
A  correct  knowledge  of  few  terms  in  Scripture  is  so  im- 
portant as  of  these ;  and,  though  we  have  once  and  again 
attended  to  their  complex  meaning,  we  hazard  a  repetition. 
Both  words  include  perception  and  emotion  ;  that  is,  an 
exercise  of  the  intellect  and  of  the  heart.  In  faith,  greater 
stress  is  laid  on  the  emotion.     Faith  works  by  love,  and 


Chap.  IV.  1— IG.  EPHESIANS.  Ill 

includes  in  lively  exercise  every  religious  affection.  No 
other  fiiith  is  saving.  Knowledge  recognizes  more  dis- 
tinctly the  perception  of  the  understanding,  but  is  not 
religious  nor  discerning,  when  the  affections  are  not  holy. ' 
Though  in  knowledge  there  is  more  of  the  intellect,  and  in 
iaith  more  of  the  heart,  the  union  of  both  makes  the  perfect 
man.  This  unity  of  faith  and  knowledge  is,  therefore,  botli 
an  end  to  be  attained,  as  a  part  of  our  perfection,  and  also 
the  means  of  attaining  it.  The  more  full  this  union  of 
faith  and  knowledge,  the  more  rapid  our  spiritual  ad- 
vancement, and  the  nearer  also  are  we  to  the  end  of  our 
struggles. 

The  unity,  then,  is  that  of  faith  and  knowledge,  and 
not  of  the  members  of  the  church.  In  proportion  as  all 
progress  in  faith  and  knowledge,  they  will  have  common 
views  of  Christian  doctrine.  There  is  one  Body,  and  one 
S])irit,  and  one  Faith.  But  the  jjoint  held  up  to  view 
here  is  the  perfect  reciprocal  influence  of  faith  and  knowl- 
edge on  each  other  as  exercises  of  the  individual  mind. 
This  unity  of  faith  and  knowledge  centres  in  the  /Son  of 
God,  as  its  object;  a  distinct,  comprehensive,  and  apj^reci- 
ating  view  of  the  person  and  work  of  Christ,  as  the  Re- 
deemer. J 

This  perfection  of  the  saints  is  seen  also  in  their  Cliris- 
tinn  stability :  that  we  henceforth  he  no  more  children. 
Children  are  weak  in  judgment  as  Avell  as  body,  fickle  in 
their  purposes,  and  inconstant  in  their  habits.  To  some 
extent,  this  is  excusable  in  children,  wanting  in  experience 
and  strength,  but  unlovely  and  blamable  in  full-grown 
men.  The  idea  is  carried  still  further :  tossed  to  and  fro, 
and  carried  about  by  every  wind  of  doctrine.  Tossed, 
agitated  like  the  unsteady  motion  of  waves;  variously 
driven   by  suddenly  shifting,  or   chopped  winds.      Some 


142  COMMENTARY.  Chap.  IV.  1—16. 

persons  are  never  settled  in  their  religious  views.  Their 
minds  are  awakened  to  inquiry,  often  intensely  so,  but  are 
never  truly  enliglitened.  They  never  rest  on  a  distinct 
and  firm  conviction.  Not  only  does  every  new  doctrine 
capt!vate  them,  but  old  truths  seen  under  new  phases  un- 
settle their  judgments.  They  ai-e  agitated,  like  Avaves  by 
the  wind,  or  driven  about  as  light  objects  by  the  whirlwind. 
Such  make  no  progress  in  piety.  "  Unstable  as  water, 
thou  shalt  not  excel." ^  They  are  "unstable  souls,"  whom 
wicked  men  easily  "beguile."^  Such  wrest  the  Scriptures 
to  "their  own  destruction."'' 

It  may  be  asked,  may  a  Christian  never  change  his  re- 
ligious opinions?  Doubtless  he  may.  But,  in  doing  so, 
he  should  be  governed  by  the  following  rules  :  Having 
adopted  his  opinions  first,  cautiously,  candidly,  and  pray- 
erfully, he  may  change  them  only  after  he  has  spent  more 
time  in  the  new  investigation  than  in  the  first;  under  new 
and  improved  opportunities  of  knowledge ;  till  he  has  of- 
fered more  prayer  for  divine  guidance;  and  all  under  a 
better  frame  of  religious  feeling.  These  fickle  Christians 
are  ever  exj^osed  to  the  evil  influences  of  malicious  men. 
Hy  sleight  of  men.  —  Reference  is  made  to  a  sly  artifice 
often  used  by  gamblers  i^ninnlng  craftiness  is  in  Greek  a 
single  word,  compounded  of  all  and  u-orJ:) ;  doing  every- 
thing in  their  j^ower,  regardless  of  right,  to  accomplish  an 
end.  This  is  done  not  only  intentionally,  but  secretly.,  as 
seen  in  what  follows.  Whereby  they  lie  in  wait  to  deceive. 
—  They  lie  in  ambush,  that  they  may  unexpectedly  fall 
uj^on  their  prey.  These  tempters  take  a  malicious  j^leas- 
ure  in  worrying  and  corrupting  the  children  of  God ;  and 
those  thus  corrupted,  though  actual  Christians  (or  they 
would  not  be  designated  as  children),*  greatly  enfeeble  the 

1  Gen.  xlix.  4.        2  2  Peter  ii.  14.         3  2  I'etcr  iii.  16.        4  llabos,  1  Cor.  iii.  1. 


CiiAr.  ;Y.  1— Ki.  EPIIESIANS.  143 

church,  and  mar  its  beauty.  They  are  to  be  treated,  by 
those  of  more  mature  piety,  with  great  forbearance  ;  to  be 
loved,  jiitied,  instructed,  and  prayed  for. 

That  Paul  wrote  this  Avith  a  distinct  prophetic  knowl- 
edge of  what  this  church  were  to  experience,  is  ma<le 
probable  by  his  address  to  the  elders  of  this  churcli, 
when  at  Miletus:^  "Grievous  wolves  [false  teachers]  sliall 
enter  in  among  you,  not  sparing  the  flock."  The  condition 
of  the  church  at  Ephesus  countenances  such  an  opinion.- 

Y,  And,  finally,  this  diversity  in  unity  is  exhibited  as 
centering  in  Christ,  as  the  uniting  and  nourishing  prin- 
ciple. All  are  fitly  joined  together,  mutually  ministering 
to  each  other,  attaining  growth  and  strength  through  the 
principle  of  love. 

Yerses  15,  16.  J3ut  speakinff  the  truth  i)i  love.,  tee  tnay 
grow  np  into  Him  in  all  things /  ichich  is  the  head,  even 
Christ :  from  whom  the  v^hole  body  fitly  joined  together., 
and  compacted  hy  that  lohich  every  joint  supplietli,  accord- 
ing to  the  effectual  working  in  the  measure  of  every  part, 
maketli  increase  of  the  body  unto  the  edifying  of  itself  in 
love. —  Speaking  the  truth.  —  The  original  does  not  con- 
fine the  word  to  speaking.  Though  speaking  is  a  leading 
idea  in  the  Avord,  as  ordinarily  used,  it  has  here  a  more 
general  meaning:  —  being  candid,  sincere;  doing  and  act- 
ing the  truth,  as  well  as  uttering  it ;  not  thinking  one 
thing,  and  doing  another;  not  speaking  or  acting  contrary 
to  om-  feelings.  The  injunction  was  manifestly  suggested 
by  the  two  characters  just  exhibited,  —  the  fickle,  tliose 
tossed  to  and  fro,  and  carried  about  by  every  wind  of  doc- 
trine,—  which  shows  that  truth  is  not  sincerely  regarded, 
—  and  also  those  who,  in  cunning  craftiness,  lie  in  vait  to 
deceive;  Avho,  instead  of  loving  the  truth,  love  a  \\q?    To 

J  Acts  XX.  29.  2  Rev  ii  1—3.  8  Uev.  xxi.  27. 


114  COMMENTARY.  Chap.  IV.  1— IG. 

speak  the  truth  in  love,  is,  therefore,  to  be  influenced  in 
all  tilings  by  a  sincere  regard  to  trutli.  Not  only  should 
we  be  truthful  in  our  intercourse  Avith  men,  but  our  re- 
ligious opinions  must  all  be  sincere  —  embraced  and  pro- 
mulgated with  an  honest  conviction  that  they  are  true, 
and  are  precious.  Both  the  deceiver  and  the  deceived 
are  held  u^)  to  our  rei^robation  in  2  Thess.  2  :  8 — 12.  The 
deceiver's  coming  is  after  the  working  of  Satan ;  and  in 
them  that  perish  there  is  "  all  deceivableness  of  unrighte- 
ousness," because  they  receive  not  the  love  of  the  truth 
(that  is,  they  receive  not  the  truth  in  the  love  of  it)  that 
they  might  be  saved.  They  have  pleasure  in  unrighteous- 
ness. A  truth-loving  spirit,  both  in  Avord  and  in  doctrine, 
is  the  spirit  of  the  true  believei'.  There  is  no  piety  with- 
out love.  This  affection  is  exercised  not  only  toward  pei*- 
sonal  objects,  God  and  man,  but  toAvard  the  truth.  From 
this  love  of  truth,  love  of  holiness  is  inseparable ;  and  in- 
tensity is  giA'en  to  this  affection  by  the  gracious  character 
of  gospel  truth.  He,  also,  Avho  acts  from  love,  is  not  only 
moved  by  a  right  motive,  but  by  one  that  gives  to  the  indi- 
vidual character  simplicity  and  loveliness. 

The  apostle  enjoins  this,  that  Christians  may  groxo  t(p 
into  Him  in  all  things.  —  We  still  find  the  doctrine  of  re- 
ligious i^rogress.  That  we  may  groxo  xip  into  Him  ;  that  is, 
into  Christ.  Some  translate  unto  Him,  as  in  the  thirteenth 
verse:  "unto  a  perfect  man;"  "unto  the  measure  of  the 
stature  of  the  fulness  of  Christ."  This  would  limit  the 
idea  to  the  mere  degree  of  growth ;  whereas,  according  to 
our  translation,  a  fuller  and  Avider  meaning  is  alloAved. 
Christ  is  not  merely  the  standard,  but  He  nourishes  the 
piety  of  the  believer.  At  our  conversion,  we  are  inserted, 
by  faith,  into  Christ,  as  the  graft  is  into  the  stock  of  the 
tree.     Time  and  growth  increase   this  union ;  the  branch 


Chap.  IV.  1—10.  EPIIESIANS.  145 

jjenetrates  deeper,  and  becomes  more  close  in  its  connec- 
tion, and  drinks  in  increasing  nourishment.  Clirist  is  the 
head^  from  which  proceeds  the  animating  principle  of  the 
body.  Ill  all  thuigs.  —  Not  only  is  every  joint  of  every 
member  of  the  body  tlius  pervaded  and  strengthened,  but 
it  affects  every  voluntary  action  of  each  member.  lie  who 
has  grown  up  into  Christ,  is  made  Christ-like  in  his  habits 
of  thouglit,  feelings,  plans  of  life ;  in  his  speech  and  ac- 
tions; in  commerce,  in  politics,  in  his  intellectual  pursuits 
and  tastes;  in  social  enjoyments,  and  in  domestic  Cares ;  in 
health  and  sickness,  in  pleasure  and  toil,  in  life  and  death. 
The  injunction  is  tlius  to  grow  up  into  Christ  in  all  things. 
From  whom  ;  —  that  is,  from  Christ,  as  a  source  of  spirit- 
ual life,  and  growth  in  His  causal  connection  with  the 
church,  which  is  His  mystical  body.  The  tohole  hochj ; — 
each  member  of  the  church,  in  his  associated  relation.  The 
importance  of  the  cliurch  as  an  association  in  which  there 
is  a  mutual  dependence  and  aid,  is  here  forcibly  taught. 
Each  individual's  growth  is  made  dependent  on  his  con- 
nection with  his  fellow-disciples.  Whatever  amount  of 
grace  Christ  may  give  to  individual  believers  separately., 
much  of  it  is  given  through  this  connection.  This  union, 
and  its  contribution  to  our  growth  in  grace,  is  distinctly 
recognized  in  the  ex\n'es?Aon,  Jitly  joined  together ;  —  like 
the  joints  of  the  body,  bound  together  with  ligaments; 
or  the  parts  of  a  frame,  which,  previously  fitted,  are  joined 
together.^  And  compacted  ;  —  in  Avhich  a  still  closer  union 
is  expressed,  —  knit  together.  Love  creates  an  indissol- 
uble union  between  believers.  A  selfish,  isolated  Chris- 
tian, having  little  fellowship  with  his  fellow-Christians,  is 
a  moral  absurdity.  God's  love  shed  abroad  in  the  heart, 
• —  that  is,  manifested  to  the  consciousness  of  the  believer, 

1  Ei.h.  ii.  21. 

13 


146      •  COMMENTARY.  Chap.  IV.  1-16. 

—  not  only  flows  back  to  Him,  but  out  and  around,  per- 
vading and  binding  together  every  member  of  the  body, 
JBy  that  which  every  joint  supplieth^  —  is  only  another  form 
of  expression  for  the  same  general  idea.  Each,  by  this 
connection  (joint)  with  all  others,  ministers  spiritual  aid, 
not  as  Christ  the  original  Source  does,  but  as  an  active 
medium  of  communication.  This  mutual  contribution  to 
the  spiritual  growth  of  each  member,  is  according  to  the 
effectual  v^orking  in  the  measure  of  every  part ;  or  accord- 
ing to  the  energy  (which  is  the  meaning  of  "effectual 
Avorking")  of  each  Christian,  which  is  in  projiortion  to  the 
measure  of  grace  given  him  by  Christ.  Each  Christian's 
usefulness  to  the  church,  and,  through  the  church,  to  the 
world,  is  the  measure  of  the  love  of  Christ  constraining 
him. 

The  idea  of  jDrogress  is  repeatedly  brought  forward : 
3Iaketh  increase  of  the  body :  xmto  the  edifying  of  itself  in 
love.  —  Advancement  in  the  divine  life  is  illusti'ated  by  the 
art  of  building;  or,  the  body  makes  its  increase  gradually, 
as  in  the  erection  of  a  house.  In  one  sense,  the  increase  of 
the  body  is  self-effected.     Though  the  animating  principle 

—  the  life  which  pervades  the  body  —  flows  from  Christ, 
the  head,  still,  the  Christian  cxdtivatcs  his  own  j^iety.  His 
increase  is  by  edifying  himself  (itself)  in  love.  This  affec- 
tion, whether  viewed  as  a  filial  spirit  cherished  toward 
God  as  a  Father,  or  a  grateful  attachment  to  Christ  as  a 
Saviour,  is  an  essential  element  of  true  piety,  and  is  the 
bond  of  union,  the  cement  of  the  church.  A  nominal 
church,  without  love,  is  a  skeleton  without  life.  But,  with- 
out a  church,  individual  piety  would  be  stinted  in  its  stat- 
ure, and  of  feeble  force.  This  is  the  third  time  in  this 
chapter  that  the  apostle  lias  mentioned  love  verses  2,  15, 
16),  while  in  verse  third  it  is  obviously  the  bond  of  peace. 


CiiAi'.  IV.  17-24.  EPUESIANS.  147 


AN   EXHORTATION   TO   HOLINESS. 

Verses  17 — 24.  This  I  say,  therefore,  and  testify  in 
the  Lord,  that  ye  henceforth  walk  not  as  other  Gen- 

18  tiles  walk,  in  the  vanity  of  their  mind,  having  the 
imderstanding  darkened,  being  alienated  from  the 
life  of  God  through  the  ignorance  that  is  in  them, 

19  because  of  the  blindness  of  their  heart :  who,  being 
past  feeling,  have  given  themselves  over  unto  lasciv- 
iousness,  to  work  all  uncleanness  with  greediness. 

20  But  ye  have  not  so  learned  Clirist ;  if  so  be  that  ye 

21  have  heard  Him,  and  have  been  taught  by  Him,  as 

22  the  truth  is  in  Jesus  :  that  ye  put  off  concerning 
the  former  conversation  the  old  man,  which  is  cor- 

23  rupt  according  to  the  deceitful  lusts  ;   and  be  re- 

24  newed  in  the  spirit  of  )^our  mind  ;  and  that  ye  put 
on  the  new  man,  which  after  God  is  created  in  right- 

^    cousness  and  true  holiness. 


a:n"alysis. 

An  exhortation  to  JioUness :  hy  setting  hcfore  tlieir  minds  the  opposite 
example  of  the  Gentiles,  who  walk  in  the  vanity  of  their  mind,  in 
consequence  of —  ignorance  —  alienation  from  the  life  of  God, 
vs.  17 — 19. —  This  exhortation  is  enforced  by  their  knowledge  of  the 
teachings  of  Christ,  vs.  20,  21. —  For  the  attainment  of  this  holiness, 
they  are  exhorted  to  be  renewed  in  the  spirit  of  their  mind;  the  change 
of  character  and  conduct  attending  tchich  is  compared  to  putting  off 
the  old  man,  which  is  corrupt  according  to  the  deceitful  lusts,  and 
putting  on  the  new  man,  which,  after  God,  is  created  in  righteousness 
and  true  holiness,  vs.  22 — 24. 


148  COMMENTARY.  Chap.  IV.  17-24. 

I.  Verses  17 — 19.  This  I  so ij,  therefore.  —  Since  such 
si:)iritual  blessings  have  been  bestowed,  and  you  hold  such 
intimate  and  responsible  relations  to  your  brethren.  I  say 
and  testify  in  the  Lord.  —  In  this  language  there  is  both 
solemnity  and  earnestness.  The  apostle  calls  upon  his 
brethren  to  bear  witness  to  the  justness  of  the  injunction 
which  follows.  The  definition  given  in  the  lexicons  of  the 
verb  to  testify,  in  this  grammatical  form,  is  not  merely  to 
testify,  but  to  exhort  solemnly  —  to  charge.  In  the  Lord. 
—  That  is,  not  only  with  Christian  sincerity,  but  with  the 
authority  of  Christ ;  instructed  and  commissioned  by  Him : 
that  ye  henceforth  %oalk  not  as  other  Gentiles  icalk,  in  the 
vanity  of  their  mind.  Most  of  this  epistle  has  special  ref- 
erence to  those  members  of  the  church  gathered  from  the 
heathen.  These  having  professed  a  pure  religion,  of  sub- 
stantial realities  and  immortal  hopes,  a  broad  line  of  dis- 
tinction should  be  drawn  between  them  and  other  Gentiles 
not  converted,  but  who  walk  in  the  vanity  of  their  mind. 
Vanity  here  means  foolish  perverseness.  Frequently  it 
means  empty,  senseless.  But  it  sometimes  conveys  an 
additional  idea  of  waywardness,  as  well  as  foolishness; 
Avicked,  as  well  as  unprofitable.  The  idolatry  of  the  hea- 
then is  vain ;  their  pursuits  of  life  are  temporal,  and  with- 
out substantial  value.  Compared  with  the  durable  riches 
and  incorruptible  treasures  of  the  Christian's  hopes,  they 
are  vanity.  Their  jDleasures  are  empty  amusements,  often 
low,  and  unworthy  of  rational  beings ;  never  like  the  be- 
liever's, which  are  pure,  and  full  of  glory.  This  vanity  has 
its  seat  in  the  mind.,  —  infecting  all  the  powers  of  the 
soul,  the  understanding,  the  desires,  passions,  conscience, 
and  will.  The  term  mind,  as  here  used,  is  equivalent  to 
heart,  as  frequently  employed  in  the  Scriptures.  The 
apostle,  though  speaking  of  the  Gentiles  as  a  mass,  uses  the 


Chap.  IV.  17— 24.  EPHESIANS.  149 

singular  number, — their  mind,  not  mincls.  All  h.ave  one  ; 
that  is,  similar  moral  characters.  As  in  water  face  an- 
swereth  to  face,  so  the  heart  of  man  to  man.  The  ele- 
ments of  this  complex  idea  of  "mind"  are  analyzed  in  wluit 
follows,  and  each  is  separately  considered.  Having  their 
imder standing  darkened-,  and  being  alienated  from  the  life 
of  God.  —  The  term  understanding,  in  this  clause,  is  more 
restricted  than  the  word  mind,  in  the  preceding.  It  refers 
exclusively  to  the  condition  of  the  discerning  foculty.  The 
soul  is  deprived  of  light,  and  is  filled  Avith  darkness.  It 
neither  understands  its  own  interest,  nor  perceives  its  obli- 
gations. The  blindness  of  the  depraved  heart  is  repeatedly 
set  forth  in  the  Bible. ^ 

They  are  also  alienated  from  the  life  of  God.  This  is 
the  other  element  in  the  word  mind,  as  used  in  the  seven- 
teenth verse  —  having  respect  exclusively  to  the  religions 
feelings.  They  are  alienated,  or  estranged,  from  the  life 
of  God.  They  take  no  more  interest  in  matters  of  religion 
—  its  duties,  enjoyments,  or  hopes  —  than  an  alien  does  in 
a  foreign  land,  in  which  he  may  chance  to  travel,  or  tem- 
porarily to  reside.  He  has  in  it  no  citizenship,  no  relations, 
possessions,  or  symi^athies.  The  Christian  has  his  conver- 
sation (citizenship)  in  heaven;-  the  imbeliever,  on  earth. 
The  heart  of  each  is  where  its  treasure  is.  Ignoi'ance  and 
alienation  of  heart  not  only  coexist  in  the  depraved  heart, 
but  exert  on  each  other  a  reciprocal  influence.  Dej^raved 
affections  blind  the  understanding,  and  cause  a  reprobate 
judgment  in  matters  of  religion.  Ignorance,  on  the  other 
liand,  is  a  fruitful  source  of  evil  desires  and  pui-jioses. 
This  alienation  from  the  life  of  God  is  accounted  for  on 

1  2  Peter  i.  9;  Rev.  iii.  17;  John  xii.  40;  Rom.xi.  7;  2  Cor.  iii.  U;  iv.4;  1  John 
ii.  11;  Mark  iii.  5. 

2  riiil.  iu.  20. 

13* 


150  COMMENTARY.  Chap.  IV.  17—24. 

tliis  principle  :  tliroiKjli  the  ignorance  tJiat  is  in  them,  he- 
cause  of  the  blijidness  of  their  heart.  —  The  relation  of 
these  two  clauses  to  each  other  is  not  obvious.  The 
jJrobable  meaning  is,  that  the  first  refers  to  the  exercises  of 
the  mind,  its  false  judgments,  erroneous  views,  which 
lead  to  alienation  of  heart  from  a  life  of  piety;  that  the 
last  clause — because  of  the  hlindness  of  their  heart  —  indi- 
cates a  deeper  cause  of  this  alienation  —  the  cause,  even, 
of  this  ignorance.  The  word  translated  hlindness,  means 
rather  the  cause  of  ignorance,  than  ignorance  itself.  Blind- 
ness is  not  merely  not  seeing:  it  is  the  reaso7i  why  we  do 
not  see.  There  is,  indeed,  in  the  original  word,  translated 
blindness,  a  strongly  marked  moral  depravity,  obtuseness, 
or  want  of  quick  religious  sensibility.  It  is  the  heart  that 
is  blind,  stupid,  insensible.  The  perception  is  defective, 
because  the  j^ercejJtive  faculty  is  impaired ;  the  sensibili- 
ties are  wholly  wanting,  sluggish,  or  corrupt,  because  the 
sensitivity,  or  the  iraderlying  susceptibility  of  the  soul,  is 
obtuse ;  quick  neither  to  apprehend  nor  to  feel  the  claims 
of  God.  This  is  consistent  with  what  follows :  loho  being 
jxist  feeling.  The  reason  why  they  are  alienated,  is  their 
insensibility.  They  are  incapable  of  feeling.  They  are 
past  feeling.  This  implies  progress,  both  in  ignorance  and 
in  insensibility,  to  a  fearful  extent.  Conscience  dictates 
indistinctly  and  unsteadily ;  it  impels  to  duty  feebly,  if  at 
all ;  sin  is  committed  with  little  or  no  shame  or  remoi-se ; 
the  judgment  day  is  forgotten,  or  thought  of  with  indif- 
ference, if  not  with  contemj3t.  This  underlying  depraved 
tendency  of  the  soul,  is  developed  into  wicked  api^etites 
and  affections,  and  these,  again,  into  external  vices.  Such 
have  given  themselves  oner  xmto  lasciviousness,  to  icork  all 
tincleanness  %cith  greediness.  —  In  proportion  to  their  in- 
sensibility to   religion,  —  to  -its   claims   and  jjleasures, — 


Chap.  IV.  17— 21.  EPHESIANS,  IGl 

their  evil  propensities  strengthen,  and  such  abnjidon  tlicin- 
selves  to  their  influences.  Lasciviousness  is  a  state  of  tlie 
heart;  not  its  underlying  corrupt  tendency,  but  its  actual 
depravity  in  exercise,  springing  np  from  a  corrujit  moral 
nature.  It  means  irregular,  undue,  and  wicked  desire.  It 
ordinarily  is  confined  to  animal  desires,  wantonness,  and, 
in  this  passage,  to  lewdness.  There  results  from  these 
base  proj^ensities  a  corresponding  practice.  They  looi^Jc  all 
imdeanness  icith  greediness. —  Stimulated  by  these  pas- 
sions, they  abandon  themselves  to  vile  practices  without 
restraint  —  greedily.  For  a  graphic  and  more  detailed 
account  of  these  vices  of  the  heathen,  see  Rom.  1  :  21 — 32. 
The  reciprocal  influence  of  ignorance  and  the  depraved 
desires,  causing  lyrogress  in  vicious  practices,  and  sjiecially 
the  prevalence  of  their  licentiousness,  are  seen  alike  in 
both  epistles.  In  Romans,  God  is  said  to  give  up,  or 
abandon,  the  wicked.  God  gave  them  up  to  uncleanness.^ 
God  gave  them  up  to  vile  afiections.^  God  gave  them 
over  to  a  reprobate  mind  to  do  those  things  which  are  not 
convenient.^  In  our  epistle,  by  the  same  apostle,  the 
wicked  are  said  to  have  given  themselves  over  to  lascivi- 
ousness to  work  all  uncleanness.  Both  are,  of  course, 
true.  This  is  only  one  of  the  numerous  instances  of  the 
twofold  agency  in  voluntary,  accountable  actions,  —  the 
divine  and  the  human. 

We  are  not  to  suppose  that  all  Gentiles  practise  every 
class  of  sins  here  included  ;  nor  that  all  who  do  are  equally 
abandoned  in  practice.  They  are  vile  in  different  degrees ; 
they  all  sin.  All  are  ignorant  and  blind,  and,  as  a  body, 
are  past  feeling ;  but  not  all  equally  greedy  in  the  com- 
mission of  sin.  Such  is  not  the  condition  of  our  fallen 
natures.     History  does  not  warrant  such  a  view  of  human 

1  11  in.  i.  24.  2  Kom.  i.  26.  3  Itoni.  i.  28. 


152  COMMENTARY.  Chap.  IV.  17—24. 

depravity,  nor  does  it  accord  witli  the  experience  of  mis- 
sionaries to  the  heathen.  There  is  no  true  piety ;  but 
tliere  are  some  natural  virtues,  feeble  and  disfigured  as 
tliey  may  be.  Some,  more  than  others,  have  strengthened 
tlieir  vicious  propensities.  Some  are  subject  to  more  stim- 
xdating  temptations  than  otliers.  The  end  of  all  is  de- 
struction ;  but  all  fuel  is  not  equally  fitted  for  the  flames. 
There  are  degrees  of  depravity  in  the  unrenewed,  as  well 
as  degrees  of  sanctification  in  the  regenerated. 

In  the  first  part  of  the  second  chapter  of  this  ei^istle, 
this  depravity  is  declared  to  be  seated  in  our  moral  con- 
stitution ;  —  we  are  by  nature  the  children  of  wrath.  We 
commence  our  moral  career  dej^raved,  and  our  first  moral 
develoiDments  are  alienated  from  the  life  of  God.  We 
naturalh/  choose  what  is  wrong  and  offensive  to  God.  We 
are  dead  in  sins.  All  that  is  here  said  of  the  heathen,  is 
equally  true  in  pri7iciple  of  the  race.  Christ  died  for  all ; 
and  if  Christ  died  for  all,  then  were  all  dead.^  The  vilest 
practices  of  the  heathen  only  show  what  human  nature 
is  capable  of,  and  tends  to,  unless  restrained  either  by  the 
providences  of  God  or  by  His  grace.  There  is  no  piety  in 
any  man  till  made  a  "new  creature;"  yet  there  are  natural 
virtues.  This  is  true  of  the  heathen,  under  the  restraining 
influence  of  natural  conscience  and  the  light  of  natural 
religion.  In  Christian  lands  the  Bible  exerts  a  stronger 
restraint;  and,  though  always  short  of  actual  holiness  till 
born  of  the  Spirit,  these  social  virtues  are  sufficient  to  pre- 
serve the  race  from  intolerable  misery  and  from  utter 
annihilation.  But  the  broad  distinction  between  the 
natural  heart  and  that  of  the  "  new  creature,"  is,  that  the 
former  is  susceptible  to  evil,  the  latter  to  holiness.  The 
degree  of  development  in  each  depends  chiefly  on  the 
circumstances  under  which  they  are  placed. 

1  2  Cor.  V.  14. 


CiiAr.  lY.  17—24.  EPUESIANS.  153 

II.  This  exliovtation  is  enforced  by  their  knowledge  of 
the  teacliings  of  Christ. 

Verse  20,  21.  Jjut  ye  have  not  so  learned  Christ ;  if  so 
he  that  ye  have  heard  Ilhn,  and  liave  been  taught  by  Jlim, 
as  the  truth  is  in'Jesus. —  The  personal  character  of  Christ 
was  holy,  harmless,  undefiled ;  the  precepts  of  His  gospel 
are  all  pure ;  tlie  spirit  it  requires  and  awakens  is  also 
pure  and  lovely.  Nothing  can  so  strikingly  exhibit  the 
impurity  and  unloveliness  of  sin,  as  a  thorough  study  of 
the  character  of  Christ,  and  of  the  doctrines  of  His  gos- 
pel. The  form  of  the  expression  —  learned  Christ  —  shows 
that  the  principles  of  the  gospel  are  not  to  be  separated 
from  His  person  and  character.  To  be  learned  in  religion, 
is  to  be  learned  as  to  the  person  of  its  author.  If  so  he 
ye  have  heard  Him,  and  been  taught  by  Him.  —  If  so  be, 
that  is,  as  certainly  as  ye  have  heard,  etc.  To  have  heard 
Christ,  and  to  have  been  taught  by  Him,  are  essentially 
the  same,  —  a  repetition  of  the  idea  in  other  words,  to 
give  emphasis,  and  to  protract  the  contemplation  of  the 
thought.  To  hear  Christ,  does  not  mean  merely  to  hear 
about  Him;  to  be  taught  by  Him,  or  in  Him,  means 
to  be  truly  taught  —  instruction  sealed  by  the  Spirit.  To 
be  taught  of  God,  is  to  be  spiritually  enlightened  and 
drawn  to  Christ.  "Everyman,"  says  the  Saviour,  "that 
hath  heard  and  hath  learned  of  the  Father,  cometh  unto 
me."  ^  To  be  taught  as  truth  is  in  Jesus,  means  to  knoAV 
and  to  embrace  all  that  is  peculiar  to  Christ,  and  the  gos- 
pel of  our  salvation ;  not  only  all  that  distinguishes  truth 
from  error,  but  the  scheme  of  mercy  from  natural  religion. 
This  gospel,  however,  is  not  only  a  scheme  of  mercy, 
but  a  system  of  absolute  moral  purity.  A  knowledge 
of  this   must   liave   for   its   fruit   purity  of  life ;   a  walk 

1  Jolm  vi.  44,  45. 


154  COMMENTARY.  Chap.  IV.  17—21. 

worthy  of  such  a  calling  miist  be  in  all  "  lowliness  and 
meekness  of  sinrit."  Not  only  does  such  instruction  im- 
pose on  its  disciples  the  duty  of  holiness,  but  it  must  be 
productive  of  holiness.  To  walk,  therefore,  as  other  Gen- 
tiles walk,  would  i)rove  the  profession  false  and  their  faitli 
dead. 

The  connection  between  truth  and  sanctification  is 
here  obvious.  See  also  John  17  :  17 ;  1  Peter  1 :  22.  This 
is  true  of  the  law.  "The  law  of  the  Lord  is  perfect, 
converting  the  soul."  ^  This  is  emphatically  true  of  the 
gospel.  "  For  it  is  the  power  of  God  unto  salvation,  to 
every  one  that  believeth."  ^ 

III.  To  attain  to  this  holiness,  the  heart  must  be 
changed.  This  renovation  must  be  so  i-adical,  that  the 
change  is  compared  to  an  entire  transformation  of  the 
person. 

Verses  22 — 24.  That  ye  put  off  concerning  the  former 
conversation  the  old  man.,  ichich  is  corrupt  according  to 
the  deceitful  lusts,  and  he  reneioed  in  the  spirit  of  your 
mind ;  and  that  ye  put  on  the  neio  man,  which  after  God 
is  created  in  righteousness  and  true  holiness.  —  All  perma- 
nent and  accepted  reformation  of  manners  depends  on 
regeneration  ;  hence  the  injunction,  to  he  renewed  in  the 
s^yirit  of  your  mind.  .  The  spirit  of  the  mind  resj^ects  its 
disposition.  We  speak  of  a  gentle  spirit,  a  generous 
spirit ;  a  revengeful,  a  covetous,  a  haughty  spirit ;  a  spirit 
of  prayer  and  forgiveness ;  a  teachable  spirit,  high  spirited, 
and  a  tame  spirit.  In  all  these  instances  the  habit  of  the 
mind,  and  so  its  tendency,  is  implied.  It  is  the  spirit  of 
tlie  natural  heart  to  hate  holiness,  and  to  love  sin ;  to  dis- 
obey God,  and  choose  deatli.  Such  a  spirit  must  be  radi- 
cally changed,  before  we  shall  walk  worthy  of  our  voca- 

1  rsalm  xix.  7.  2  Kom.  i.  16. 


CiiAP.  IV.  17—24.  EPIIESIANS.  155 

tioii.  What  the  nature  of  this  change  is,  may  be  learnt 
by  the  character  of  the  subject  to  be  renewed.  Former 
conversation^  means  the  habits  of  life  pre\dous  to  conver- 
sion. The  old  man,  is  the  moral  character  before  con- 
version, in  comparison  with  the  character  resulting  from 
this  change  —  the  neio  man:  The  former  conversation  was 
a  life  of  vanity,  with  the  understanding  darkened,  being 
alienated  from  tlie  life  of  God.  More  than  tliese,  it  was 
corrupt  according  to  the  deceitful  lusts.  By  lusts  is  meant 
undue  general  desires ;  specially  lascivious,  and  so  corrupt, 
or  tending  to  decay  and  destruction.  They  are  also  lusts 
of  deceit.  This  may  mean  either  deceitful  lusts,  —  the 
noun  having  the  force  of  an  adjective,  of  which  there  are 
numerous  examples  in  Scripture,  —  or,  the  lusts  which  a 
deceitful  heart  produces,  and  so  a  genitive  of  source  or 
cause.  This  accords  with  what  the  apostle  had  just 
taught,  that  alienation  results  from  ignorance  and  blind- 
ness.-^ It  accords,  also,  with  other  portions  of  Scripture. 
The  heart  is  deceitful.^  Wicked  men  are  said  to  be 
"  turned  aside  like  a  deceitful  bow."  ^  It  is  the  bow  that 
deceives,  giving,  unexpectedly,  obliquity  to  the  arrow. 

As  the  deceiving  heart  awakens  desires  that  are  never 
to  be  realized,  or,  if  realized,  ruinous  in  their  effects,  prom- 
ising happiness  never  to  be  enjoyed,  both  ideas  are  true. 
Tlie  desires  are  deceitful,  and  the  heart  is  the  source  of 
corrupt  desires  when  least  expected.  Of  this  last,  Hazael 
affords  a  striking  example.  When  the  prophet  foi'ewarned 
him  of  the  flagrant  crimes  he  was  soon  to  commit,  —  all 
unconscious  of  any  such  intentions,  and  ignorant  of  what 
liis  heart  was  capable,  and  to  what,  under  temptation,  it 
was  liable,  —  he  shrunk  back  Avith  hoiTor.  What!  is  thy 
servant  a  dog,  that  he  should  do  this  great  thing?     And 

1  Epli.  iv.  18.  -  Jtit-miali  xvii.  9.  3  I'salui  Ixxviii.  57. 


156  COMMENTARY.  Chap.  IV.  17-24. 

it  came  to  pass  on  the  morrow,  that  he  took  a  thick  cloth, 
and  clipped  it  in  M^ater,  and  spread  it  on  the  king's  face,  so 
that  he  died.^  Having  no  murderous  intention  at  the 
time,  he  was  ignorant  of  the  effect  of  temptation.  His 
heart  was  as  a  deceitful  bow. 

He  that  is  renewed  in  the  spirit  of  his  mind,  is  at  once 
transformed  in  his  personal  character.  It  is  attended  by  a 
reformation  as  obvious  as  laying  aside  worn-out  and  soiled 
garments  for  new  ones,  neat  and  beautiful.  Tlie  old  man, 
wnth  its  deceitful  lusts,  is  put  off  and  cast  away  as  filthy 
rags,  and  the  7ieio  man  is  put  on,  which  after  God  is  cre- 
ated in  righteousness  and  true  holiness. 

To  be  created  after  God,  means  either  according  to 
God,  —  that  is,  according  to  His  will,  as  in  Rom.  8:27,  — 
which  would  teach,  that  to  be  renewed,  or  to  be  created  in 
righteousness,  etc.,  is  to  enable  us  to  live  as  God  requires. 
Or  after  God,  means  conformably  to  God;  morally  like 
Him.  Both  would  be  true,  and  each  involves  the  other. 
The  soul  renewed,  does  live  in  obedience  to  the  divine 
will ;  and  in  no  other  way  than  by  obedience  can  the 
creature  resemble  his  Creator.  To  be  in  the  image  of  God, 
is  to  be  holy,  and  the  creature's  holiness  is  jaerfect  obedi- 
ence. In  righteousness  and  true  holiness,  include,  taken 
together,  the  whole  of  moral  perfection  in  man.  When 
distinguished,  righteousness  regards  our  relations  to  men ; 
holiness,  our  relations  to  God.  A  righteous  man,  in  this 
sense,  is  one  who  does  no  evil  to  his  neighbor;  a  holy 
man,  one  who  not  only  loves  and  worships  God,  but  is 
just  to  his  neighbor  because  God  requires  it.  This  last 
renders  every  act  |:>iO«<s.  The  one  is  mere  obedience  to 
conscience;  the  other,  is  not  only  obedience  to  conscience, 
but  to  the  authority  of  God.     But  even  this  obedience 

1  2  Kii)gs  viii.  13 — 15. 


CiiAV.  IV.  25-32.  EPHESIANg.  157 

to  God  is  not  filial.,  is  not  true  holiness,  except  it  be 
prompted  by  love.  Love  is  the  fulfilling  of  the  law.^ 
Thue  holhiess  may  mean  either  holiness  according  to  truth, 
—  real,  and  not  feigned  or  superficial ;  and  so  truth,  which 
is  a  genitive  noun  in  the  original,  may  have  the  force  of 
an  adjective;  or  it  may  mean  the  holiness  of  which  truth 
is  the  cause  —  a  genitive  of  source.  This  is  a  common  doc- 
trine, and  analogous  to  what  the  apostle  had  taught  first 
above,  concerning'  the  truth  as  it  is  in  Jesus."  Holiness 
must  follow  such  truth,  understood  and  loved,  as  inevi- 
tably as  the  effect  follows  its  cause. 

PRACTICAL   DUTIES. 

From  the  twent5^-fiftli  verse  of  tliis  chapter  to  the  tenth  of  the  sixth 
chapter,  the  epistle  is  occupied  in  tlic  inculcation  of  some  of  the  most 
important  duties  of  practical  godliness.  The  enforcement  of  these  out- 
ward duties  with  propriety,  follows  that  of  right  tempers  of  heart,  in  which 
the  preceding  part  of  this  chapter  is  occupied.  To  have  these  tempers,  the 
'  heart  must  be  renewed.  The  connection  between  regeneration,  right  affec- 
tions, and  a  holy  life,  is  everywhere  taught,  cither  directly  or  by  implica- 
tion, in  the  Scriptures. 

Verses  25 — 32.  Wherefore  putting  away  lying,  speak 
every  man  truth  with   his  neighbor  :    for  we  are 

26  members  one  of  another.  Be  ye  angry,  and  sin 
not :    let  not  the  sun  go  down  upon  your  wrath : 

27  neither  give  place  to  the  devil.     Let  him  that  stole, 

28  steal  no  more  :  but  rather  let  him  labor,  working 
with  his  hands  the  thing  which  is  good,  that  he  may 

29  have  to  give  to  him  that  needeth.  Let  no  corrupt 
communication  proceed  out  of  your  mouth,  but  that 
which  is  good  to  the  use  of  edifying,  that  it  may 

1  lioni.  xiii.  10.  2  Eph.  iv.^,  21. 

14 


158  COMMENTARY.  Chap.  IV.  25—32. 

30  minister  grace  unto  the  hearers.  And  grieve  not 
the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto 

31  the  day  of  redemption.  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamor,  and  evil-speaking,  be 

82  put  away  from  you,  with  all  malice  :  and  be  ye  kind 
to  one  another,  tender-hearted,  forgiving  one  an- 
other, even  as  God  for  Christ's  sake  hath  forgiven 
you. 

ANALYSIS. 

Prohibited  are  the  folloivinrj  si)is :  lying  —  anger  —  theft  —  corrupt 
speech  —  malicious  speech,  with  the  opposite  correlative  virtue,  for- 
giveness, enjoined. 

Verse  25.  ^Vlierefore^  putting  away  lying.,  speak  every 
man  truth  imth  his  neighbor  /  for  we  are  members  one  of 
another.  —  This  conjunction  wherefore^  or  therefore,  shoM's 
the  connection  between  the  exhortation  which  follows,  and 
the  reasons  for  it  previously  given.  Whether  these  reasons 
are  to  be  found  in  the  paragraph  immediately  preceding, 
or  in  the  whole  jirevious  part  of  the  epistle,  is  doubtful. 
Nor  is  it  important.  Either  is  suitable.  Obviously, 
icherefore  connects  all  of  the  subsequent  exhortation  with 
some  one  of  the  reasons  which  the  apostle  had  already 
presented.  Putting  avmy  lying.  —  A  notorious  habit  of 
the  heathen,  not  to  say  characteristic,  to  a  great  extent,  of 
all  irreligious  men.  Sjyeak  every  man  truth  vnth  his  neigh- 
bor.—  Which  is  the  fruit  of  that  renovation  which  the 
apostle  has  enjoined.  The  Christian  is,  by  his  new  dispo- 
sition, truthful.  The  remembrance  of  his  j^revious  Avaut 
of  this  virtue  fills  him  with  shame  and  penitential  grief. 
Man  has  a  constitutional  regard  for  truth.  He  is  prompted, 
we  might  say,  by  a  natural  instinct  to  speak  the  truth. 


Chap.  IV.  2.5—32.  EPIIESIANS.  159 

This  instinct  depravity  lias  injured.  It  is  enfeebled  by  sin, 
if  not  wholly  destroyed.  Tliere  is  wickedness  which  loves 
a  lie.  But  ordinarily,  man  would  speak  the  truth,  unless 
interest,  real  or  apparent,  opposed  this  instinctive  tendency. 
Everything  in  the  gospel  tends  to  correct  this  wrong  influ- 
ence, and  to  strengthen  the  love  of  truth.  For  toe  are 
members  07ie  of  another^  furnishes  an  incidental  motive  to 
veracity.  The  relation  of  men  to  each  other,  specially  of 
Christians  as  the  Household  of  Faith,  involves  new  and 
imperative  obligations.  Justice,  and  even  benevolence,  to 
all  men  is  a  duty ;  but  the  obligation  is  rendered  intense 
by  the  intimacy  of  our  civil,  social,  or  religious  relations. 
For  one  Christian  to  deceive  another,  is  as  if  the  eye 
should  misguide  the  feet. 

The  duty  extends  to  every  individual,  be  his  condition 
or  relations  what  they  may.  The  injunction  is,  sj^eak 
every  man  truth  with  his  neighbor. 

Verses  26,  27.  l^e  ye  angry,  and  sin  not ;  let  not  the  sun 
cjo  doxon  vpon  your  wrath  /  neither  give  place  to  the  devil. 
—  Another  sin  specified,  and  to  bo  avoided,  is  i:)rotracted 
and  nourished  resentment.  Resentment,  Avhich  is  the 
meaning  of  anger  in  the  text,  is  that  excitement  of  mind 
exei'cised  in  view  of  a  real  or  supposed  injury.  This  ex- 
citement is  natural  to  us  as  men,  and  not  merely  as  sinners. 
When  thus  awakened,  it  is  innocent,  provided  we  are  can- 
did in  the  examination  of  the  character  and  circumstances 
of  the  supposed  oflTence.  If  there  appears  to  be  wrong 
intended  in  the  act,  it  is  more  than  right,  it  is  a  duty,  to 
properly  appreciate  the  offence,  the  evil  to  ourselves  es- 
pecially; to  disapprove  of  the  moral  character  of  the  deed, 
and  of  the  author  of  it.  Not  to  feel  that  such  a  one 
deserves  punishment,  would  indicate  in  ourselves  nn  un- 
natural state,  if  not  a  wrong  one.     Such  a  feelincc  would 


160  COMMENTARY.  Chap.  IV.  25—32. 

only  be  a  mevc  sense  of  justice^  and  is  in  its  motive  right. 
Resentment,  in  this  sense,  for  injm*ies  inflicted  on  our- 
selves, or  indignation  in  view  of  their  infliction  on  others, 
is  obviously  the  meaning  of  the  word  anger.  With  it 
wrath  is  doubtless  synonymous;  meaning  that  excitement 
of  mind  wdiich  naturally  arises  at  sight  of  injustice.  In 
our  depraved  state,  we  are  liable  to  suflfer  this  excitement 
to  engender  malice.  This  is  done  by  retaining  or  indulg- 
ing the  excited  feeling.  It  may  be  wrong  to  give  so  great 
importance  to  it  as  to  harbor  it  and  dwell  upon  it :  it 
gives  opportunity  for  other  and  evil  passions  to  rise,  —  a 
spirit  of  revenge  and  retaliation.  It  aflibrds  the  02:)2Dortu- 
nity,  also,  for  Satan  to  suggest  false  motives  in  the  oflfender, 
and  to  aggravate  the  injustice  of  the  oflience.  If  we  would 
not  sin  under  such  provocations,  our  only  safety  is  in  re- 
straining the  feeling,  or  diverting  it ;  forgetting  and  forgiv- 
ing the  wrong.  We  should  especially  sin  if  we  attempt 
to  inflict,  ourselves,  that  punishment  which  we  ought  to 
leave  either  to  the  civil  authority,  or  to  God,  to  inflict ;  or 
which,  as  sinners  who  hope  for  mercy,  we  ought  to  forgive. 
JjCt  not  the  sun  go  doicn  %(pon  your  v:rath. —  Habitual  love 
is  abiding  peace  ;  protracted  anger  is  wrong  in  itself,  and 
dangerous  to  the  soul :  it  will  soon  bring  forth  a  corrupt 
brood. 

Verse  28.  Let  him  that  stole,  steal  no  more  ;  but  rather 
let  him  labor,  working  with  his  hands  the  thing  which  is 
good,  that  he  mag  have  to  give  to  him  that  needeth.  —  Sin- 
jTular  advice  to  be  Q-iven  to  a  Christian  church,  but  deemed 
necessary  to  those  whose  Gentile  vices  included  not  only 
lying,  but  theft.  And  if  the  power  of  habit  is  considered, 
the  necessity  is  still  more  urgent.  The  principles  of  such 
converts,  recently  translated  out  of  heathen  darkness  into 
light,  must  be  feeble,  compared  with  those  who  have  been 


CiiAP.  IV. '2.>— 32.  EPIIESIANS.  IGl 

educated  under  Christian  influences.  With  the  Bible  as  a 
daily  private  stitdy,  taught  in  the  Sabbath  School,  under 
the  plain  and  genial  teachings  of  the  faithful  and  affection- 
ate pastor,  and,  above  all,  with  domestic  instructions,  im- 
pressed and  made  persuasive  with  a  father's  and  a  mother's 
love,  this  vice  is  rare.  JBut  rather  let  hbn  labor,  xoorlcuKj 
with  his  hands  that  which  is  good.  —  Industry  is  a  Chris- 
tian duty.  The  charities  of  the  church  had  doubtless  been 
abused  by  uni:)rincipled  and  indolent  members.  The  law 
of  the  Lord  is  simple  and  exact :  If  any  will  not  work, 
neither  sliall  he  eat.^  Self-reliance  and  self-sui')port  is  the 
law  of  our  being.  The  only  limitation  to  this  is  helpless- 
ness. In  this  it  is  right  to  receive,  and  to  give  is  both  a 
duty  and  a  privilege.  Self-support  is  not  the  only  motive 
to  labor,  but  that  he  inay  have  to  give  to  him  that  needeth. 
Christian  principle  and'benevolence  alike  lead  the  believer 
to  seek  those  pursuits  in  life,  alone,  which  are  useful  to 
society;  while  to  produce  that  which  Avill  relieve  human 
suifering,  and  jjromote  the  happiness  and  moral  worth  of 
others,  is  the  Christian's  strongest  motive.  It  is  more 
blessed  to  give  than  to  receive.^  This  is  a  noble  spirit. 
The  selfish  are  not  wise.  Covetousness  is  the  bane  of  per- 
sonal happiness,  while  benevolence  opens  in  the  soul  re- 
freshing springs  of  bliss,  ever  deepening.  The  pleasure  of 
benevolence  increases  Avith  the  practice,  till  it  becomes  the 
master  passion  of  the  soul.  An  indolent  man  not  only 
fails  to  do  the  good  to  others  which  they  need,  and  is  liis 
duty,  but  he  fails  to  realize  that  which  he  seeks  —  his  own 
bliss.  Alms-giving,  as  Avell  as  alms-receiving,  may  be  on 
purely  selfish  principles,  as  the  doctrine  of  merit  in  the 
Catholic  church  is  a  sad  ejcample;  but  when  prompted  by 

1  2  Tliess.  iii.  10—12.  2  Acts  xx.  35. 


162  COMMENTARY.  Chap.  IV.  2.j— 32. 

simple  benevolence,  specially  for  Chrisfs  saJce,  is  an  in- 
stance of  the  purest  piety. 

Verse  29.  JLet  no  corrupt  communication  ^y^'oceed  out 
of  your  mouth  ;  hut  that  tmhich  is  good  to  the  use  of  edi- 
fl/ing^  that  it  may  minister  grace  xinto  the  hearers.  —  A 
single  vice  is  rare.  He  who  lies  and  steals,  is  revengeful 
and  indolent ;  is  liable  to  be  foul-mouthed ;  addicted  to 
low,  scuriilous,  profane,  and  obscene  language.  The  mind 
being  vacant  of  good  thoughts,  imagination  will  be  active, 
and  replete  with  what  is  vulgar  and  impure;  and  out  of  the 
abundance  of  the  heart  the  mouth  speaketh.  Corrupt  com- 
munications are  unsuitable  for  those  who  have  been  re- 
newed in  the  spirit  of  their  mind,  and  have  thus^:)?^^  <^jf  the 
old  man;  they  should  follow  that  which  is  good,  to  the  use 
of  edifying.  That  which  is  good,  means  profitable,  as  is 
seen  in  what  follows :  To  the  use  of  edifying /  or  for  useful 
edification  ;  for  the  promotion  of  the  holiness  and  happi- 
ness of  others.  This  idea  is  repeated  in  other  language, 
that  it  may  minister  grace  to  the  hearers.  Not  only  does 
Christian  duty  require  us  to  do  all  in  our  jDOwer  to  pro- 
mote each  other's  growth  in  grace,  but  to  this  the  Christian 
spirit  prompts  us.  Shall  the  benevolent  man  work  with 
his  hands  that  he  may  minister  to  the  physical  wants  of 
others,  and  not  be  studious  to  improve  their  moral  charac- 
ter, the  most  valuable  of  blessings?  On  character  depends 
not  only  accejitance  with  God,  but  happiness,  present  and 
eternal,  and  eternally  growing.  He  who  depraves  the 
character  of  another,  is  guilty  of  criminal  injustice;  he 
poisons  the  fountain  ;  while  he  who  improves,  or  endeav- 
ors in  meekness  to  improve,  the  character  of  a  fellow-being, 
ministers  grace,  and  thus  is  God-like. 

The  serious  nature  of  this  sin  of  corrupt  speech  is  set 
forth  in  the  following  admonition,  that  it  grieves  the  Holy 
Spirit. 


Chap.  IV.  2.J-32.  EPHESIANS.  1G3 

Yerse  30.  And  grieve  not  the  Holy  Spirit  of  God^ 
whereby  ye  are  scaled  loito  the  day  of  redonjition.  —  Thi.s 
verse,  Paul-like,  breaks  in  upon  the  orderly  succession  of 
topics.  His  mind  deeply  penetrated  with  the  religious 
grounds  of  all  true  morality,  which  adorns  the  character  and 
makes  us  lovely  in  the  eyes  of  man,  as  well  as  accepted  of 
God;  feeling  that  all  good  is  the  fruit  of  the  Spirit;  that, 
should  this  divine  agent  withdraw  from  the  soul,  or  cease 
to  work  in  us,  backsliding  and  sin  would  be  inevitable, — he 
ex2)resses  his  solicitude,  exhorting  them  to  be  on  their 
guard,  and  not  to  grieve  Him.  Indulgence  in  sin,  even  in 
corrupt  conversation,  without  malice,  grieves  the  Spirit. 
It  dishonors  Him.  Its  disrespect  is  offensive.  Shall  the 
Master  be  treated  with  disrespect  in  His  own  house  ?  Shall 
the  worshipper  pollute  the  temple,  and  shamelessly  trifle 
with  the  God  who  dwells  in  it?  Not  only  is  God  dishon- 
ored, and  so  offended,  but  the  ingratitude  of  it  aggravates 
the  guilt,  and  endangers  the  soul.  The  Spirit's  influences 
are  the  Christian's  only  hope  of  final  triumph ;  by  it  we  are 
sealed  iinto  the  day  of  redemption.  This  the  believer  knows. 
Why,  then,  trifle  with  such  a  j^ledge,  or  act  as  if  we  would 
break  this  seal  so  precious  to  him  who  is  working  out  his 
salvation  with  fear  and  trembling?^  or  even  seem  to  come 
short  of  entering  into  rest.-  Such  communications  are  not 
only  corrupting  to  the  soul  of  him  Avho  utters  them,  but 
to  the  souls  of  the  hearers.  So,  also,  it  grieves  the  Spirit 
from  his  own  heart,  and,  in  the  result,  from  the  hearts  of 
others.  It  is  a  fearful  sin  to  destroy  our  brethren  for  whom 
Christ  died.  And  if  any  man  defile  the  temple  of  God, 
liim  shall  God  destroy,  for  the  temple  of  God  is  holy.^ 

Yerse  31.  Let  all  bitterness,  and  lorath,  and  anger,  and 
clamor,  and  evil-$p)eaking,  be  put  aicay  from  you,  tcith  all 

1  riiil.  ii.  12.  2  Hcb  iv.  1.  0  1  Cor.  iii-  17. 


164  COMMENTARY.  Chap.  IV.  25—32. 

malice.  —  The  first  three  of  these  vices  are  states  of  the 
heart,  and  are  only  modifications  of  the  same  temper ;  but 
which  naturally  give  rise  to  the  external  expressions  of 
clamor  and  evil  spealdng.  Bitterness  indicates  that  ill- 
will  is  pungent  in  its  reaction  on  the  mind  of  him  who 
exercises  it.  It  is  a  two-edged  sword,  wounding  alike 
him  who  wields  it,  and  him  against  whom  it  is  employed. 
If  there  be  any  difierence  between  wrath  and  anger,  wrath 
I'cfers  simply  to  the  strong  excitement  of  the  mind  under 
])rovocations,  while  anger  includes  a  desire  to  inflict  sufier- 
ing  on  the  object  of  our  disj^leasure  —  revenge.  But  the 
chief  object  of  this  accumulation  of  terms  is  to  give  em- 
])hasis.  The  moral  character  of  these  passions  is  expressed 
in  the  closing  clause.  With  all  malice.  —  This  distin- 
guishes the  disposition  from  that  spoken  of  in  verse  26. 
There,  if  the  punishment  of  the  ofiender  was  any  part  of 
the  desire,  it  was  because  justice  demanded  it,  and  the  pro- 
hibition was  to  its  protracted  indulgence,  lest  it  give  rise 
to  malice;  here,  malicious  retaliation  is  the  actual  and 
original  passion,  giving  rise  to  clamor,  tumultuous,  vocifer- 
ous demands  for  vengeance,  and  evil  speaking,  or  blas- 
phemy, which  is  the  original.  It  is  blasj^hemy,  not  against 
God,  but  evil  speaking  against  our  fellow  whom  we  hate. 
He  blasphemes  men,  who  speaks  reproachfully  to  them  j 
reviles,  utters  abuse,  calumniates  them  in  person,  or  back- 
•bites.  Plate  is  the  seed,  and  revenge  the  harvest.  Though 
those  whom  the  aj^ostle  addressed  had  been  guilty  of  these 
malignant  j^assions,  they  were  to  be  so  no  longer. 

Verse  32.  And  he  ye  hind  one  to  another,  tender-hearted, 
forgiving  o)ie  another,  even  as  God  for  Christ'' s  sake  hath 
forgiven  yon.  —  Christians  are  exhorted  to  the  opposite 
virtue,  kindness,  and  from  the  motive  of  the  divine  for- 
giveness.    The  primary  idea  of  "  kind"  is  to  be  useful,  or 


CiiAP.  IV.  25— 32  EPIIESIANS.  iGo 

serviceable.  But,  as  the  act  arises  iVoin  tlie  disposition, 
when  spoken  of  persons,  it  means  kindly-disposecl,  gentle 
and  benevolent,  benignant ;  it  in  fact  includes  all  kinds 
of  beneficence.  But  to  be  tender-hearted^  forgimng  one 
another,  are  particular  instances  of  the  fruits  of  this  be- 
nevolent feeling.  To  be  tender-hearted,  implies  not  only- 
strong  feelings  of  pity,  but  pity  easily  excited. 

The  motive  is  a  religious  one.  Even  as  God  for 
Christ's  sal-e  (or  literally,  in  Christ)  hath  forgiven  you. — 
Gratuitously,  with  no  reason  but  that  He  is  rich  in  mercy, 
for  His  great  love  whereicith  He  loved  us.  This  rich  mercy 
He  cannot  exercise  out  of  Christ,  but  i?i  Him  He  can 
abundantly  pardon.  This  example  of  God's  mercy  is  not 
only  to  be  the  jyrinciple  on  which  we  are  to  be  forgiven, 
gratuitously,  but  its  extraordinary  character  should  stimu- 
late our  susceptible  hearts. 

All  are  liable  to  receive  injuries,  to  be  wronged  in  proji- 
erty  or  reputation,  or  to  be  treated  with  social  disrespect ; 
if  not  through  malice,  through  blind  selfishness,  or  thought- 
less indifference,  which  are  scarcely  less  offensive.  The 
duty  enjoined  is  to  forgive,  habitually  and  promptly,  irre- 
spective of  the  character  of  the  provocation;  remembering 
that  our  only  hope  is  in  mercy.  We,  in  forgiving,  have  no 
sacrifice  to  make  but  that  of  bitter  feelings,  in  which  there 
is  torment ;  while  God,  to  forgive,  gave  his  well-beloved 
Son  to  die. 

This  precept,  so  pure  and  so  unlike  the  spirit  of  the  nat- 
ural heart,  not  to  say  of  the  heathen  world,  whose  tender 
mercies  are  cruel,  is  one  of  the  most  prominent  inculcated 
in  the  gospel.  The  same  spirit  is  enjoined  in  1  Pet.  3  : 
8,  9.  "  Finally,  be  ye  all  of  one  mind,  having  comj^assion 
one  of  another  "  (the  same  word  in  the  Greek  which  is  in 
Ephesians  translated  tender-hearted) ;  "love  as  brethren,  be 


166  COMMENTARY.  Chap.  IV.  25—32. 

pitiful,  be  courteous :  not  rendering  evil  for  evil,  or  railing 
for  railing,  but  contrariwise,  hlessing.^^  Christ  himself  has 
given  an  inimitable  exj^osition  of  this  duty  of  forgiveness 
by  those  who  have  themselves  received  forgiveness,  in 
Mat.  18:  21 — 35.  The  lord  was  moved  with  compassion 
by  the  pitiful  entreaty  of  one  of  his  servants,  who  owed 
him  ten  thousand  tcdents,  and  forgave  him  the  debt.  But 
the  same  servant  went  out,  and  found  one  of  his  fellow- 
servants  who  owed  him  a  hundred  i^ence^  and  he  laid  vio- 
lent hands  on  him,  and  tooh  him,  by  the  throaty  saying,  Pay 
me  that  thou  owest.  And  his  fellow-servant  fell  down  at 
his  feet,  and  besought  him,  saying.  Have  patience  with  me, 
and  I  will  pay  thee  all.  And  he  would  not :  but  went  and 
cast  him  into  i^rison  till  he  should  pay  the  debt.  Then  his 
lord  said  unto  him,  O  thou  wicked  servant,  I  forgave  thee 
all  that  debt,  because  thou  desiredst  it  me ;  shouldest  not 
thou  also  have  had  compassion  on  thy  fellow-servant,  even 
as  J  had  pit}/  on  thee?  It  is  not  in  human  nature  not  to  be 
indignant  at  such  selfish  ingratitude,  such  hard-heartedness; 
and  yet  God  is  so  treated  daily  by  those  whose  very  life 
depends  u])on  His  compassion,  and  whose  only  hope  of 
heaven  is  forgiveness. 


CHAPTER    V. 

Verses  1 — 20.     Be  ye  therefore  followers  of   God  as 

2  dear  children ;  and  walk  in  love,  as  Christ  also  hatli 
-   loved  us,  and  hath  given  Himself  for  iis  an  offering 

and  a  sacrifice  to  God  for  a  sweet-smelling  savor. 

3  But  fornication,  and  all  uncleanness,  or  covetous- 
ncss,  let  it  not  once  be  named  among  you,  as  becom- 

4  cth  saints ;  neither  filthiness,  nor  foolish  talking, 
nor  jesting,  which  are  not  convenient ;  but  rather 

5  giving  of  thanks.  For  this  ye  know,  that  no  whore- 
monger, nor  unclean  person,  nor  covetous  man,  who 
is  an  idolater,  hath  any  inheritance  in  the  kingdom 

6  of  Christ  and  of  God.  Let  no  man  deceive  you 
with  vain  words  ;  for  because  of  these  things  cometh 
the  wrath  of  God  upon  the  children  of  disobedience. 

7  Be  not  ye  therefore  partakers  with  them.     For  ye 

8  were  sometime  darkness,  but  now  are  ye  light  in  the 

9  Lord :  walk  as^children  of  light  (for  the  fruit  of 
the  Spirit  is  in  all  goodness,  and  righteousness,  and 

10  truth)  ;    proving  what  is  acceptable  unto  the  Lord. 

11  And  have  no  fellowship  with  the  unfruitful  works 

12  of  darkness,  bu-t  rather  reprove  them.     For  it  is  a 
shame  even  to  speak  of  those  things  which  are  done 

13  of  them  in  secret.     But  all  tilings  tliat  are  reproved, 
are  made  manifest  by  the  light :  for  whatsoever  doth 


168  COMMENTARY.  Chap.  V.  1—20. 

14  make  manifest  is  light.  Wherefore  He  saith,  Awake, 
thou  tliat  sleepest,  and  arise  from  the  dead,  and 

15  Christ  shall  give  thee  light.     See  then  that  ye  walk 

16  circumspectly,  not  as  fools,  hut  as  wise,  redeeming 

17  the  time,  because  the  days  are  evil.  AYherefore,  be 
ye  not  unwise,  but  understanding  what  the  will  of 

18  the  Lord  is.     i\jid  be  not  drunk  with  wine,  wherein 

19  is  excess  ;  but  be  filled  with  the  Spirit ;  speaking  to 
yourselves  in  psalms  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the 

20  Lord,  giving  thanks  always  for  all  things  unto  God 
and  the  Father,  in  the  name  of  our  Lord  Jesus 
Christ. 

ANALYSIS. 

Uncleanneas  and  cocelonsness,  i\  3 — foniisJi  talking,  v.  4 — fellowship 
with  loickcd  vicn,  r.s.  11,  12  —  are  forbidden. — llie  requirements 
are,  to  loalk  circumspectly  —  redeeminf)  the  time,  vs.  15,  IG  —  to  be 
filed  tvith  the  Spirit  in  opposition  to  intemperance,  v.  18  —  that  tee 
express  our  joys  in  spiritual  songs  —  and  yicing  thanks,  vs.  19,  20. 

Yerscs  1,  2.  He  ye  therefore  followers  of  God  as  dear 
children  ;  and  walk  in  love,  as  Christ  also  hath  loved  us, 
and  hath  given  Himself  for  zis  an  o^'ering  and  a  sacri- 
fice to  God  for  a  sioeet-snielling  savor.  —  A  better  division 
of  these  cliapters  would  have  been  either  to  have  closed 
chapter  IV.  with  tlie  thirtieth  verse,  at  the  exhortation 
not  to  grieve  the  Holy  Spirit,  or  to  have  extended  it  two 
verses  further,  and  have  included  the  first  two  of  chap- 
ter V.  These  four  verses  are  more  concinnous  with 
each  other  than  with  what  precedes  or  what  follows. 
Seeing  God  lias  manifested  such  love  and  forgiveness,  we 


Chap.  V.  1—20.  EPIIESIANS.  1G9 

ought  to  imitate  Ilim  in  loving  and  forgiving  one  anotlior. 
AVe  ought  to  \iQ  folloiccrs  —  tliat  is,  imitators  —  of  God. 
Thougli  we  are  human  and  finite,  Ave  can  imitate  the  infi- 
nite in  this  spirit  of  forgiveness.  We  are  to  do  it  as  dear 
children,  adopted  througli  grace,  made  dear  through  grace, 
and  made  lovely  through  efficient  grace.^  Though  all 
this  is  grace,  it  is  not  the  less  a  duty ;  hence  the  exhorta- 
tion :  Walk  ill  lore.  Let  your  spirit  be  lovely ;  cultivate 
it,  manifest  it.  Let  your  Avords,  tones  of  voice,  your  ex- 
pressions of  face,  that  mirror  of  the  soul,  and  your  actions, 
those  confessions  of  the  heart,  be  prompted  by  love.  Oil ! 
Avhat  a  heaA'en-Avide  distinction  between  such  a  character 
and  that  described  in  Averse  thirty-one  of  the  preceding 
chapter,  —  bitterness,  Avrath,  anger,  clamor,  evil-speaking 
with  malice.  What  a  glorious  transformation  is  effected  by 
grace !  He  that  is  in  Christ  Jesus  is  a  neio  creature.  As 
Christ  hath  loved  us  and  given  Himself  for  us.  —  Christ's 
love  influenced  Ilim  to  give  Himself.  With  God,  Avho  gave 
His  Son,  it  Avas  an  "  unsjieakable  gift ;"  Avith  the  Son  it  Avas 
all,  except  His  innocency.  Through  all  His  temptations 
and  sufferings  He  Avas  "without  sin."-  Christ's  offering  of 
Himself  as  a  sacrifice  is  presented  as  our  ^^attern,  to  deny 
ourselves  for  the  good  of  others.  It  Avas/br  us  that  Christ 
gave  Himself.  This  can  mean  nothing  less  than  a  substitute 
for  us.  If  He  had  not  done  Avhat  He  has,  Ave  must  lune 
remr.ined  under  condemnation.  "Christ  suffered,  the  just 
for  the  unjust."'*  The  apostle  does  not  say  He  gave  Him- 
self for  you.  Gentiles,  but  for  us,  Jcaa's  as  Avell  as  Gentiles; 
f  )r  all.  He  died  for  all,  inasmuch  as  all  Avere  dead.  He 
gave  Himself  an  offering  and  a  saerifr.  Anything  ])re- 
sented  to  the  Deity  in  Avorship  is  an  offering.  A  sacrifice 
is  a  more  specific  idea.     He  suffered  in  our  stead,  to  make 

1  Eph.  i.  4,  5,  0  2  Ilcb.  iv.  15.  3  1  Tct.  iii.  18. 

15 


170  COMMENTARY.  Chap.  V.  1—20. 

expiation  of  sin,  or  to  furnish  the  ground  of  reconciliation.^ 
A  sacrifice  is  something  slain  —  in  which  life  is  taken.  In 
the  case  of  Christ,  life  is  given  as  well  as  taken.  I  lay 
down  my  life  for  the  sheep.-  He  had  i:)ower  to  lay  it 
down,  and  power  to  take  it  again.  It  was  a  willing  offer- 
ing. The  sacrifice  was  to  God,  for  a  sioeet-smelliug  savor. 
The  jioint  to  be  illustrated  is  a  self-sacrificing  spirit,  of 
which  Christ  was  an  illustrious  example.  The  scope  docs 
not  require,  therefore,  the  idea  that  expiation  was  the  object 
of  this  self-sacrifice.  Yet  the  doctrine  is  involved  both  in 
the  exj^ression  and  in  the  well-established  mission  of 
Christ.  There  was  something  infinitely  pleasing  to  the 
Father  in  the  love  and  obedience  of  the  Son  —  in  his  filial 
piety.  "Lo,  I  come  to  do  Thy  will,  O  God."  But  Avhy  was 
it  so  pleasing  to  God?  Why  was  this  sacrifice  a  sveet- 
smelling  savor?  It  might  have  been  piety  in  the  Son  to 
obey,  but  not  goodness  in  the  Father  to  require,  unless 
there  Avas  a  stern  necessity.  It  was  plainly  satisfaction  to 
justice,  as  well  as  pleasing  filial  obedience.  Not  all  oflTer- 
ings,  not  even  all  sacrifices  when  blood  was  shed,  Avere 
exj)iatory.  But  without  the  shedding  of  blood  there  is  no 
remission.^  All  ofierings  and  sacrifices  are  divine  worship, 
an  exercise  of  faith  and  obedience;  but  one  of  their  most 
important  elements  is  that  they  appease  the  displeasure  of 
God;  —  symbolically,  in  the  case  of  the  ritual  worship; 
essentially  and  efll^ctually,  in  the  death  of  the  Lamb  of  God. 
It  is  an  odor  of  sweet  fragrance,  agreeable,  reconciling, 
winning  the  alienated  feelings  of  God  to  the  offender ;  so 
that  mercy  is  now  exercised  toward  the  ungodly.  In  our 
sacrifices  for  others,  the  sweet  odor  is  not  that  of  expia- 
tion, but  of  a  filial  spirit,  and  so  far  Christ-like. 


1  Ilcb.  ii.  17;  x.  10—14;  Rom.  iii.  20-26;  v.  8,  9;  Ileb.  x.  1—22. 

2  John  X.  15.  3  Heb.  ix.  14—22. 


Cnxv.  V.  1—20.  EPIIESIANS.  ITl 

Verse  3.  Jjxt  formcation,  and  all  imcleanness,  or  covet- 
ousness,  let  it  not  once  be  named  among  yoic  as  hecometh 
saints.  —  The  apostle  returns  to  a  dissuasion  from  the  com- 
mission of  particuhir  sins.  Fornication,  uncleanness,  and 
covetousn€ss  are  chissed  together,  as  of  common  demerit. 
They  are  not  alike  vile,  hut  are  jierhaps  equally  criminal  in 
the  sight  of  God.  JjCt  it  not  he  once  named  among  you.  — 
It  becomes  saints  to  shun  the  very  ajDpearance  of  such 
vices.  They  are  contrary  to  their  holy  professions.  Pro- 
fessing to  he  separated  from  all  vileness,  and  yet  to  j^rac- 
tise  it,  is  a  moral  contradiction.  The  light  in  which  God 
looks  upon  these  sins  is  seen  in  the  subsequent  verses.  He 
adds  another  class  of  sins  which  Christians  are  to  avoid, 
and  all  of  which  he  soon  shows  shut  out  from  heaven. 

Verse  4.  JSfeither  Jilthiness,  nor  foolish  talking,  nor  jest- 
ing, which  are  not  convenient;  hut  rather  giving  of  thanJcs. 
—  Filthiness,  in  this  passage,  has  not  as  is  usual,  like  nnclea)t,- 
ness  in  the  third  verse,  reference  to  lewdness  or  lascivious- 
ncss,  but  rather  to  the  ugliness  of  some  sins  —  their  unbe- 
comingness.  These  may  be  either  of  words  or  acts,  but 
liere  have  chief  reference  to  words ;  not  obscene,  but 
nevertheless  disgusting  language.  Holiness  is  lovely  and 
attractive.  He  Vi(\.<\s,  foolish  talking ;  without  reason,  friv- 
olous :  light,  vain,  trifling  conversation,  betraying  a  mind 
wanting  in  seriousness.  And  jesting;  talking  for  merri- 
ment ;  spicing  the  spirit  with  low  wit.  Wit  is  not  neces- 
sarily a  sin  ;  but  low  and  coarse  wit,  the  apostle  says,  is  not 
convenient ;  that  is,  it  is  unbecoming  a  saint.  Perhaps  he 
means  more  :  that  it  is  unprofitable  both  to  tlie  speaker  and 
to  the  hearer,  diverting  the  mind  from  serious  thouglits; 
also  degrading  it.  Levity  is  a  vicious  element  of  cliaracter, 
and  as  such  should  be  guarded  against.  "  I  said  of  laugh- 
ter, it  is  mad."  ^    Empty  mirth  is  the  part  of  a  fool.    Relig- 

1  Eccl.  ii.  2. 


172  COMMENTARY.  Chap.  V.  1—20. 

ion  is  refining;  it  purifies  and  elevates  the  character  and 
taste;  it  clothes  its  possessor  with  a  serious,  chaste  aspect. 
This  is  becoming  to  saints;  specially  giving  of  thanks.  The 
idea  is  that  of  habit.  Instead  of  habitual  levity  and  jest- 
ing, let  our  conversation  be  seasoned  Avith  acknowledg- 
ments of  the  divine  goodness.  These  expressions  of  grat- 
itude need  not  be  cant.,  or  whining  pretensions  of  goodness; 
but  may  be,  and  ought  to  be,  the  outpourings  of  a  heart 
deeply  penetrated  Avith  a  sense  of  God's  mercy.  Life  is 
replete  with  His  gifts,  Avhich  should  be  received  with 
thanksgiA'ing.  This  duty  is  largely  inculcated  in  the  "NV^ord 
of  God.^  From  these  passages  it  is  plain  that  we  should 
thank  God,  not  only  in  our  acts  of  formal  worship,  but  in  our 
daily  reception  of  His  mercies.  This  is  specially  becoming 
in  him  who  believes  himself  to  have  been  pardoned,  and  to 
have  been  made  an  heir  of  life. 

In  addition  to  the  inconsistency  and  unprofitableness 
of  such  conversations  to  both  parties,  the  apostle  admon- 
ishes them  that  it  perils  the  soul. 

Verse  5.  For  this  ye  Jcnou\  that  no  whoremonger.,  nor 
unclean  person.^  nor  covetous  mcui,  who  is  an  idolater.,  hath 
any  inheritance  in  the  Jcingdom  of  Christ  and  of  God.  — 
That  sins  such  as  have  been  enumerated  exclude  from 
heaven,  is  known  by  all  who  have  been  instructed  in  the 
religion  of  Christ.  No  doctrine  is  more  explicitly  taught 
in  Scripture.  No  lewd  person,  vile  in  life  or  heart,  nor 
covetous  man.,  who  is  an  idolater.,  can  be  admitted  into 
heaven.  Idolatry  is  a  sin  displeasing  to  God,  and  has 
ever  been  treated  as  a  capital  offence.  The  guilt  of  idola- 
try, and  the  severity  with  which  God  treated  idolaters 
under  the  Jewish  dispensation,  makes  the  exhortation  in 
this  passage   exceedingly  impressive.^      It  was  a  ca[)ital 

1  2  Cor.  iv.  15;  riiil.  iv.  G;  Col.  ii.  7;  i\'.  2;  1  Tim.  iv.  3,  4. 

2  See  Dc'ut.  xiii.  10 ;  also  xvii.  5. 


CiiAP.  Y.  I-'20.  EPIIESIANS.  173 

offence,  because  treason  against  the  Sovereign.  Covetous- 
ness  is  A'irtually  idolatry.  *The  covetous  man  puts  his 
wealth  in  the  place  of  God,  both  as  an  object  of  supremo 
aftection  and  of  reliance.  The  idolator  trusts  to  other 
gods,  to  the  neglect  of  the  living  and  true  God.  The 
covetous  man  relies  on  his  riches,  and  forgets  God.  Such 
worship  and  serve  the  creature  more  than  the  Creator.^ 
This  is  idolatry  in  spirit.  Covetousness,  like  idolatry,  is 
forbidden  in  the  decalogue.  They  are  frequently  asso- 
ciated in  the  teachings  of  Scripture.  Mortify  your  mem- 
bers, and  covetousness,  which  is  idolatry,^  as  it  is  with  un- 
cleanness.''  It  leads  to  other  sins.'*  It  is  a  (jreedy  sin.'' 
See  the  character  of  Balaam;*^  also  of  Achan.''  Such  are 
abhorred  of  the  Lord ;  ^  such  have  no  inheritance  in  the 
kingdom  of  Christ  and  of  God. 

There  is  and  can  be  no  sin  in  heaven.  The  sins  sjieci- 
fied  abo^'c,  though  of  a  flagrant  character,  are  only  of  the 
nature  and  the  representations  of  all  sin.  This  cannot 
mean  that  no  man  who  has  been  guilty  of  these  sins  can  be 
saved ;  for  to  sincere  repentance  and  faith  in  Christ  is 
promised  pardon  and  life.  The  blood  of  Christ  cleanseth 
from  all  sin.  Him  that  cometh  to  me,  says  the  Saviour,  I 
will  in  nowise  cast  out.  But  it  may  be  said,  these  vile 
persons  will  come  to  Christ,  and  avail  themselves  of  the 
cleansing  efficacy  of  His  blood?  When?  Some  think  that, 
if  not  before,  either  at  death,  or  after  death,  in  eternity. 

Can  it  be  at  death  ?  Regeneration  being  an  instanta- 
neous work,  and  a  work  effected  hy  God  as  a  Sovereign, 
some  believe  it  may  be  experienced  in  the  event  of  death. 
But,  however  true  it  is  that  the  believer  is  born,  not  of 
blood,  nor  of  the  will  of  the  flosli,  nor  of  the  will  of  man, 

1  Hom.  i.  25.  4  l  Tim.  vi.  10;  1 1'et.  ii.3.  7  Joflma  vii.  12. 

-'  Col.  Hi.  5.  fi  Isaiali  Ivi.  II.  8  Psalm  x.  S. 

3  IJom.  i.  29.  6  Num.  xxii— xxiv. 

15* 


174  COMMENTARY.  Chap.  V.  1—20. 

hut  of  God^  the  Scriptures  nowhere  represent  this  change 
as  other  than  according  to  the  laws  of  the  human  mind. 
The  eiFects  are  produced  by  God  ;  but  in  a  soul  intelligent, 
free,  and  responsible.  God,  in  regeneration,  is  a  Sovereign 
in  no  such  sense  as  to  violate  or  overlook  our  agency. 
This  is  as  true  in  regeneration  as  in  subsequent  sanctifica- 
tion.  It  is  the  will  that  He  influences.  He  works  in  us  to 
Avill ;  He  makes  us  loilling  in  the  day  of  His  power.  In 
this  sj^iritual  change  God  is  chosen,  Christ  is  trusted  in. 
The  sinner  believes  in  Christ,  and  comes  to  Him.  This,  in 
one  sense,  is  an  event ;  in  another,  it  is  an  act.  As  has 
been  before  intimated,  no  attempt  is  made  to  explain  or- 
elucidate  this  subtle  connection  between  the  two  agen- 
cies of  God  and  man ;  but  it  is  adduced  as  a  fact  —  a 
revealed  fact.  When  it  is  said,  therefore,  that  this  change 
is  instantaneous,  it  must  not  be  understood  to  be  such  an 
annihilation  of  time  as  to  exclude  mental  action  —  willing, 
choosing,  believing,  repenting.  These  are,  one  and  all, 
without  qualification  or  exception,  the  conditions  of  salva- 
tion to  the  adult.  "He  that  believeth  not  shall  bo 
damned."  ^  Except  ye  repent,  ye  shall  all  likewise  perish.^ 
The  instances  in  which  men  j^ass  from  this  life  into  eter- 
nity too  suddenly  to  be  converted,  —  at  least,  apparently 
so,  if  repentance  and  fliith  are  acts,  —  are  numerous.  The 
duellist,  the  murderer,  or  the  man  in  excited  fight,  falls 
by  the  hand  of  his  intended  victim.  Some  are  shot,  or 
otherwise  killed  by  accident,  or  a  vital  vessel  is  ruptured ; 
and  the  man,  up  to  that  point,  having  a  heart  alienated 
from  the  life  of  God,  and  on  -whom  the  wrath  of  God  has 
hitherto  rested,  passes  into  eternity,  not  (apparently)  while  a 
duration,  however  short,  is  passing,  but  between  two  jioints 
of  time.    Death  may  occur  in  sleep,  or  the  sinner  is  struck  by 

1  Johu  i.  13.  2  Mark  xvi.  IG;  2  Thess.  ii.  lli.  3  Luke  xiii.  3. 


Chap.  V.  1—20.  EPIIESIANS.  175 

a  shaft  from  the  cloiuls,  in  the  act  of  blasphemi/iff  his  Jld/ier. 
Can  any  one  suppose  such  to  repent,  or  to  believe  on 
Christ,  or  come  to  Christ  1^  As  an  arhitrary  act  of  divine 
power,  God  could  change  the  heart  in  the  twinkling  of  an 
eye.  But,  had  He  made  no  declaration  on  the  subject, 
—  liad  He  aftixed  to  the  conditions  of  salvation  no  mental 
act,  no  moral  exercises  of  the  heart, —  it  would  be  unreason- 
able, not  to  say  madness,  to  trust  our  salvation  to  such  an 
instant  of  our  existence.  To  squander  a  whole  life  of 
twenty,  forty,  or  sixty  or  more  years,  —  of  a  life  obviously 
given  for  this  great  end,  —  in  making  no  preparation,  and 
still  hope  and  intend  to  secure  it  in  an  instant,  —  during, 
if  there  be  any  divration^  a  space  of  time  not  j)erceptible, 
in  which  the  soul  seems  to  be  unconscious,  — ■  is  not  reason- 
able. It  is  tempting  God,  and  trifling  with  the  retributions 
of  a  future  state.  K\\  honest  mind  cannot  think  that  the 
sinner  comes  to  Christ  in  such  a  death  as  we  have  de- 
scribed ;   and  there  are  many  such. 

But  if  the  sinner  does  not  come  to  Christ  in  this  instant, 
while  suddenly  and  unconsciously  dying,  Avhen  does  he  ? 
"Will  he  ever  do  it?  Is  there  a  single  passage  of  Scripture 
which  even  hints  at  the  fact  as  probable,  or  even  possible? 
I  know  of  none  —  not  one.  There  are  those  wlio  believe, 
or  rather  hope^  —  for  we  are  not  aware  that  any  intelligent 
minds  ever  profess  settled  conviction,  —  that  human  proba- 
tion extends  beyond  death.  Some  entertain  an  opinion 
that  all  men  Avill  have  an  opportunity  in  the  future  state 
of  accepting  salvation  at  the  hands  of  Christ.  Others 
sup2)ose  it  possible,  if  not  probable,  that  M'liile  such  as 
reject  Christ  in  this  life  will  not  have  the  offer  repeated  to 
them  in  the  future,  the  Jieathen,  Avho  have  not  known 
Christ,  nor  had  the  opportunity  and  incurred  the  guilt  of 
rejecting  Ilim,  will  have  his  offers  after  death.     As  to  the 


176  COMMENTARY.  Chap.  V.  1—20. 

heathen,  we  cannot  here  discuss  the  question.  The  Bible 
is  absohitely,  we  think,  silent  as  to  any  sucli  future  offers. 
The  Bible  seems  to  teach  that  all  probation  —  the  probation 
of  the  race  —  is  confined  to  the  present  life,  and  that  the 
heathen  are  in  danger  of  future  i^unishment ;  or  that 
without  the  gospel  their  salvation  is  impossible.^  That 
the  heathen,  that "  all  the  world  "  are  guilty  before  God, 
is  plainly  taught.-  Though  the  light  of  the  gospel  in- 
creases man's  accountability,  so  that  the  rejection  of  Christ 
aggravates  his  guilt,  yet  the  accountability  of  man  lies  farther 
back,  and  deeper  in  his  nature.  On  a  moral  constitution 
such  as  his,  the  light  of  nature  makes  him  responsible. 
God  treats  men,  the  heathen,  in  this  world,  as  accountable. 
Heathen  nations  are  punished  for  their  sins.  "The  Lord 
is  known  by  the  judgments  He  executeth."  ^  If  it  is  right 
in  God  to  punish  the  heathen  in  this  life,  it  will  be  right  to 
do  so  in  the  next;  and  analogy,  to  say  nothing  of  divine 
instruction,  teaches  that  He  will.  But  with  us,  who  know 
tlie  provisions  of  mercy  in  the  gospel,  the  subject  is  j^rac- 
tical,  and  unspeakably  solemn.  Addressing  those  to  whom 
this  mercy  has  been  offered,  the  language  is  explicit  and 
positive :  He  that  believeth  on  the  Son  hath  everlasting 
life;  and  he  that  believeth  not  the  Son,  sJiall  not  see  life ; 
but  the  wrath  of  God  ahideth  on  him.*  Here  the  contro- 
verted terms  are  helievetJi,  and  believeth  not  /  hath  everlast- 
ing life,  and  sJiall  not  see  life.  Never?  N"o,  never! 
But  as  the  wrath  of  God  is  now  on  the  wicked,  on  the 
imheliever,  it  shall  abide  —  shall  not  be  removed.  As 
everlasting  life  abideth,  so  shall  the  divine  displeasure 
abide.  Both  are  eternal.^  To  show  that  probation  is  lim- 
ited to  this  life,  reference  will  be  made  to  only  two  more 

1  Rom.  X.  3  rsalm  ix.  16.  S  Matt.  xxv.  46. 

2  Rom.  iii.  19.  4  Johu  iii.  36. 


Chap.  V,  1—20.  EPHESIANS.  177 

passages,  in  both  of  which  one  of  the  main  objects  of  Christ 
was  to  tcacli  the  fict,  that  a  preparation  for  heaven  must 
be  made  here  and  noio^  or  it  never  can  be.  In  the  parable 
of  the  ten  virgins  tliis  is  pbiin.^  They  that  were  readj 
entered  in,  and  the  door  was  shut.  Is  it  again  to  be 
opened  ?  To  su^jpose  it,  is  to  suppose  Christ  trifled  witli 
His  hearers. 

Tliat  this  life  alone  affords  an  opportunity  to  sinners  to 
meet  their  God,  is  set  forth  with  equal  clearness  in  Matt. 
5  :  25,  26.  It  obviously  has  no  other  object.  "Agree 
with  thine  adversary  qicickli/,  ichilst  thou  art  in  the  way 
with  him  [hast  an  opportunity],  lest  at  any  time  the  adver- 
sary deliver  thee  to  the  judge,  and  thou  be  cast  into 
prison.  Verily  I  say  unto  thee.  Thou  shalt  by  no  means 
come  out  thence,  till  thou  hast  paid  the  uttermost  farthing." 
When  will  this  uttermost  farthing  be  paid?  Will  tlie 
punishment  terminate  because  the  fjii'dt  will  be  exhausted? 
We  answer:  Were  we  to  enter  eternity  unpardoned  foi' 
past  sin,  but  with  no  disposition  to  sin  in  future,  it  might 
be  imagined  that  the  penalty  would  be  limited.  Human 
reason  cannot  say  how  much  or  how  long  sin  deserves 
punishment.  The  obligations  we  OAve  to  God  are  incon- 
ceivahhj  great.^ 

We  cannot  say  when  it  would  be  cancelled,  or  whether 
it  could  be  cancelled  at  all  by  suftering.  The  expression, 
till  thou  hast  paid  the  uttennost  farthing,  does  not  neces- 
sarily mean,  nor  does  it  imply.,  that  it  ever  will  be  paid.  It 
rather  seems  to  be  an  impressive  mode  of  declaring  its 
eternity. 

But  this  is  not  the  most  serious  view  of  the  sinner's  con- 
dition after  death.  Tlie  impenitent  enter  the  future  world 
depraved  as  well  as  unpardoned ;  with  dispositions  still  to 

1  Matt.  XXV.  1—13.  2  Set-  Wa\  land's  Moral  Science. 


178  COMMENTAIIY.  Chap.  V.  1—20. 

sin,  find,  with  growing  capacities  both  foi*  sin  and  misery. 
Such  is  the  analogy  of  our  entire  constitution.  And  as  his 
depravity  —  that  is,  his  capacity  and  disposition  to  sin  — 
will  increase,  instead  of  reducing  the  amount  of  his  indebt- 
edness, it  must  be  eternally  augmented.  As  the  capacity  of 
the  redeemed  for  holiness  and  bliss  shall  forever  increase, 
so  that  heaven  shall  open  to  them  an  eternal  weight  of 
glory,  the  ojiposite  of  this  must  be  the  exj^erience  of  those 
who  have  put  it  from,  them,  and  have  judged  themselves 
unworthy  of  everlasting  life,^  The  despair  of  the  lost,  we 
apprehend,  must  arise  largely  from  the  fact,  that  mercy  has 
not  only  been  rejected,  but  is  less  and  less  deserved.  The 
divine  dis^jleasure,  instead  of  being  slowly  turned  away,  is 
percej^tibly  growing  more  intense.  The  fearfulness  of  such 
a  prospect,  who  can  contemplate  Avithout  the  liveliest  solic- 
itude, None  so  appreciate  this  solemn  truth  as  the  Chris- 
tian, He  only  knows  Avhat  sin  is — its  nature  and  ruinous 
power.  But  he  does  not  on  this  account  reject  the  doc- 
trine of  the  final  jmnishment  of  the  wicked,  but  believes  it 
the  more  from  the  consciousness  of  sin  in  himself  We 
are,  as  it  has  been  intimated,  incompetent  to  fathom  the 
nnsearchableness  of  God.  That  the  Judge  of  all  the  earth 
will  do  right,  we  know.  lie  will  justify  His  ways  to  men 
in  the  final  judgment.  The  day  shall  declare  it.^  This  is 
true  alike  of  men's  works  and  of  God's  retributions. 

How  often  does  a  child  become  excited,  in  Adew  of  pun- 
ishment inflicted  by  a  judicious  and  kind  j^^ii'ent  on  a 
brother  or  sister.  The  justice  of  the  act  is  frequently  ques- 
tioned. This  chastisement,  now  seeming  so  severe,  and,  it 
may  be,  unjiistifiuhJe,  will  in  maturer  years  assume  a  dif- 
ferent character.  The  conduct  of  the  parent  may  be  aj)- 
proved  and  gratefully  admired.     God  will  never  inflict  a 

1  Acts  xii).  46.  2  1  Cor.  iii.  13. 


Chap.  V.  1—20.  EPUESIANS.  179 

single  sensation  of  pniu  on  the  sinner,  -wliich,  if  known  to 
lioly  being-<,  will  not  be  esteemed  n  ground  of  divine  glory. 
This  will  not  be  inconsistent  Avdth  the  purest  and  most 
amiable  benevolence.  "God  is  love;"  and  yet  He  does  in 
this  world  intlict  fearful  judgments.  lie  not  only  permits, 
but  inflicts  them.  In  all  these  mattei's  we  must  accept  the 
teachings  of  God's  word.  They  teach  explicitly  that  there 
are  those  who  have  no  inheritance  in  the  hingdom  of  Christ 
and  of  God.  The  kingdom  of  Christ  and  of  God  is 
heaven,  including  also  the  incipient  state  of  it  on  earth, — 
the  Christian  dispensation.  It  is  the  inheritance  of  saints 
only.  Man  in  his  natural,  sinful  state  is  barred  from  this 
privilege,  either  on  earth  or  above.  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God.'^  It  is  some- 
times called  the  kingdom  of  heaven  ^'^  at  others,  called 
the  kingdom  of  God,^  and  frequently  it  is  also  called  the 
kingdom  of  Christ.*  In  this  passage  it  is  called  the  king- 
dom of  Christ  and  of  God.  All  mean  the  same  thing, — 
the  divine,  spiritual  reign  of  Christ  as  one  with  God.  This 
use  of  the  designations  does  not  militate  against  the  one- 
ness of  Christ  and  God.  It  is  doubtless  the  kingdoni  of 
Christ,  or  the  Messiah  as  God.  In  Gal.  1 : 4,  the  "  God 
and  Father"  must  mean  the  God  who  is  the  Father,  and 
not  two  distinct  beings.  So  in  this  passage,  Christ  who  is 
God,  This  idea,  that  Christ  is  in  some  sense  distinct  from, 
and  in  another  one  with  God,  is  ever  showing  itself  in  the 
New  Testament,  without  explanation  or  any  recognition  of 
its  mystery.  The  final  epiphany  of  Christ  is  identified 
with  that  of  the  absolute  Deity  in  Titus  2:13,  — "The 
glorious  appearing  of  the  great  God  and  our  Saviour  Jesus 
Christ."  It  can  mean  nothing  less  than  the  r/reat  God  is 
our  Saviour,  Jesus  Christ. 

1  John  iii  3.  S  Matt,  vi  33;  Luke  iv.  4. 

2  Matt,  iii  2;  iv.  17.  •<  JIatt.  -xiii.  41 ;  xx.  21;  Kl-v.  i.  9. 


180  COMMENTARY.  CiiAr.  Y.  1— 20. 

The  danger  of  being  thus  exchided  from  tliis  blissful 
kingdom  is  seen  in  the  solemn  warning,  not  to  be  deceived 
by  false  teachers. 

Verse  6.  Let  no  man  deceive  you  with  vain  words  /  for 
'because  of  these  things  cometh  the  wrath  of  God  upon  the 
children  of  disobedience.  —  False  teachers  had  arisen  in 
many  places,  subverting  the  truth.  This  passage  looks  as 
if  the  admonition  had  a  jircsent  occasion.  The  object  of 
those  at  Ephesus  was  to  persuade  Christians  that  there  was 
iio  future  punishment  of  the  wicked.  With  vain  loords. — 
Empty,  unmeaning  reasonings,  adapted  to  excite  ihaiv pre- 
h'xUces  against  this  fearful  truth  ;  professing  to  have  too 
much  confidence  in  God  to  believe  Him  so  cruel  or  unjust 
as  to  exclude  any  of  His  creatures  from  heaven.  Objections 
to  the  final  separation  of  the  righteous  and  wicked,  are  in 
this  day  supported,  not  by  rational  or  scriptural  arguments, 
but  by  declaring  the  doctrine  abliorrent  to  our  better  feel- 
ings. Against  such  influences  tlie  apostle  urges  them  to 
guard  ;  for  because  of  these  things  (these  vile  practices), 
cometh  the  trrath  of  God  v2)on  the  children  of  disobedience. 
Be  assured,  whatever  wicked  men  may  say  to  the  contrary, 
God  is  displeased  with  sin,  and  wicked  men  shall  not  go 
xmpunished.  Wrath  of  God,is  the  cause  for  the  effect.  It 
is  punishment,  the  effect  of  the  divine  indignation  against 
sin,  which  comes  up.on  the  children  of  disobedience  /  that 
is,  on  those  who  are  in  their  dispositions  disobedient. 
Their  conduct  is  the  offspring  of  their  spirit  of  disobedience. 

Yerse  7.  De  ye  not,  therefore,  pKirtakers  xcith  them. — 
Have  no  sympathy  with  the  children  of  disobedience. 
Avoid  even  their  society,  except  as  it  is  necessary,  or  is 
sought  from  benevolent  and  religious  motives.  Christ 
came  to  call  sinners  to  repentance.  He  mingled  with  the 
wicked  as  well  as  the  lowly,  only  that  to  them  the  gosjjcl 


Chap.  V.  1—20.  EPHESIANS.  181 

might  be  preached.  Blessed  is  the  man  that  walketli  not 
in  the  counsel  of  the  ungodly,  nor  standeth  in  the  way  of 
sinners,  nor  sitteth  in  the  seat  of  the  scornful.  But  his 
delight  is  in  the  law  of  the  Lord;  and  in  His  law  doth  he 
meditate  day  and  night.^  The  lustre  and  beauty  of  the 
Christian's  virtue  must  not  be  tarnished  by  contact  with 
the  vile.  They  who  commit  these  vices,  and  they  who 
encourage  them,  shall  together  experience  the  Avrath  of 
God.  Let  the  saints  separate  themselves  from  such,  lest 
they  be  punished  with  them.  All  who  share  in  their  guilt, 
must  share  in  their  doom. 

Verse  8.  For  ye  toere  sometime  darkness,  hut  noto  are 
ye  light  in  the  Lord. —  Walk  as  children  of  light. —  Ye 
were  sometime  darkness,  means  that  before  their  conversion 
they  were  in  darkness.  They  walked  in  darkness ;  their 
hearts  were  full  of  darkness.  The  word  includes  three  dis- 
tinct ideas, — ignorance  in  religion,  depravity,  and  misery. 
This  is  the  complex  state  of  the  natural  man.  It  is  em- 
phatically true  of  the  heathen.  I^at  now  are  ye  light  in  the 
Lord. — Light  is  the  moral  opposite  of  darkness.  Such  are 
said  to  have  an  unction  from  the  Holy  One,  and  to  know  all 
things.^  They  that  are  in  the  Lord,  —  that  is,  are  united  to 
Him  by  faith,  —  have  been  translated  out  of  darkness  into 
light.  Such  have  spiritual  perceptions;  truth  by  them  is 
spiritually  discerned.  Christ  is  the  Source  of  this  light  in 
the  souls  of  believers.  They  also  love  holiness,  and  are  led 
by  a  spirit  of  obedience.  They  also  have  "peace  in  be- 
lieving." These  are  light;  hence  the  exhortation,  tvalk  as 
chikh'en  of  light,  as  those  thus  illuminated  ought  to  walk 
— holy,  harmless,  undeiiled. 

Verse  9.  Lor  the  fruit  of  the  /Spirit  is  in  all  goodness, 
and  righteoicsJiess,  and  truth.     The  fruit  of  the  Spirit  (or, 

1  Psalm  i.  1,  2.  2  1  John  ii.  20. 

16 


182  COMMENTARY.  Chap.  V.  1-20. 

as  good  authority  has  it,  the  fruit  of  lights  of  being  spirit- 
ually enlightened),  is  an  intelligent,  holy,  and  blissful  life. 
These  three  terms,  goodness^  righteousness,  and  truth,  are 
obviously  employed  for  emj^hasis,  as  the  apostle  frequently 
does.  The  fruits  of  this  enlightened  and  sanctified  state 
of  the  mind  are  all  forms  of  holiness,  —  holy  affections, 
holy  intentions,  and  holy  works.  Spiritual  illumination  is 
the  effect  of  the  Spirit's  influence,  and  the  cause  of  good 
works. 

Though  these  three  terms  are  accumulated  for  emphasis, 
each  has  a  distinct  meaning.  Goodness  is  an  upright  dis- 
position and  character,  with  the  additional  idea  of  kindness 
toward  others.  Illghteousness  is  an  upright  and  impartial 
disj^osition  j^urely.  Truth  not  only  means  one  who  is  truth- 
ful, sincere,  but  who  loves  the  truth;  specially  gospel  truth, 
its  holiness  and  its  scheme  of  mercy.  The  fruits  of  the 
Spirit  (or  of  light)  are  as  unlike  those  of  the  flesh  as  light 
is  unlike  darkness.^ 

The  connection  between  the  renewed  state  and  a  holy 
life  is  here  intimate.  It  is  a  moral  absurdity  for  a  renewed 
man  to  live  in  sin.  How  shall  we  that  are  dead  to  sin  live 
any  longer  therein  ?  ^  See,  also,  the  whole  chapter,  specially 
the  twenty-first  and  twenty-second  verses.  The  "  servants 
of  sin,"  haA'ing  been  "made  free  from  sin,"  and  become 
"servants  to  God,  have  their  fruit  unto  holiness."  The  doc- 
trine is  not  only  tliat  it  is  the  duty  of  such  to  be  holy,  but 
that,  if  they  have  been  enlightened  by  the  Spirit,  they  vnll 
live  unto  God.  The  absurdity  of  the  contrary  is  as  great 
as  the  severing  of  the  connection  between  cause  and  effect, 
or  as  that  the  dead  should  act  as  one  alive.  This  verse  is 
parenthetical,  the  eighth  and  tenth  being  grammatically 
connected. 

1  Cal.  ^ .  19—24.  2  Kom.  vi.  2. 


CuAi>.  V.  1  -20.  EPHESIANS.  183 

Verse  10.  Proving  what  is  acceptahh  imto  God. — Tlie 
ninth  verse  is  thrown  in  as  a  consideration  adapted  to 
sliow  the  reasonableness  of  the  exhortation  to  walk  as 
cliildren  of  light,  for  this  is  the  aim  of  the  Spirit  that 
worketh  in  you.  In  the  tenth  verse,  returning  to  his  main 
theme,  he  adds,  that  by  so  doing  they  will  be  enabled  to 
understand  and  appreciate  {proving)  what  pleases  God. 
Proving  means  to  examine,  then  to  distinguish  and  appre- 
ciate ;  and  here  has  the  moral  idea  of  approving.  This  is 
acceptable  xinto  God.  lie  apj^roves,  and  is  pleased.  That 
God  is  pleased  with  the  piety  of  his  children  is  a  frequent 
and  inspiring  doctrine  of  Scripture.^  The  filial  piety  of 
Christ  pleased  God.- 

Practical  godliness  increases  the  discerning  power  of  the 
soul  in  religion.  If  any  man  will  do  His  will,  he  shall  know 
of  the  doctrine,  etc.^  A  spirit  of  obedience  fills  the  heart 
with  light.     This  is  specially  true  o?  love.* 

IIow  noble  and  elevated  the  motive  of  j^leasing  God ! 
How  peaceful  the  consciousness  of  being  approved  of  Him ! 
What  must  heaven  be,  where  this  consciousness  shall  be 
unceasing,  growing,  and  eternal !  How  reasonable  the 
aspirations  of  the  believer ! 

In  the  exjaression  imto  the  Lord,  reference  is  had  to 
Christ,  the  same  as  in  the  eighteenth  verse,  in  whom  the 
Christian  is  said  to  be.  It  is  to  Him  Ave  are  responsible  for 
our  actions,  who  approves  of  goodness,  and  righteousness, 
and  truth;  in  whose  presence  we  constantly  live,  and 
whom  we  are  to  endeavor  to  please.  Can  any  doubt  that 
Christ,  who  is  here  called  Lord,  is  the  Supreme  Jehovah, 
the  Judge  of  quick  and  dead? 

1  Malaclii  iii.  3,  4;  Psalm  Ixix.  30,  31;  Prov.  xvi.  7;  1  Cor.  vii.  32;  2  Tim.  ii.  4; 
neb.  xi  5,  6;  xiii.  16—21;  Pbil.  iv.  18;  Col.  iii.  20. 

2  Matt.  iii.  17;  xvii.  5.  3  John  vii.  17.  ■»  Phil.  i.  9—11. 


184  COMMENTARY.  Chap.  V.  1—20. 

Verse  11.  And  have  no  fellotos/iip  toith  the  unfruitful 
works  of  darkness,  hiit  rather  reprove  them.  —  In  tlie 
seventh  vei'se  the  saints  are  exhorted  not  to  be  partakers 
witli  certain  wicked  j^ersons,  because  it  exposed  them  to 
exclusion  from  the  kingdom  of  Christ  and  of  God.  In  this 
verse  they  are  exhorted  to  the  same  course,  and  to  reprove 
them.  To  be  partakers,  and  to  have  fellowship,  are  essen- 
tially synonymous.  In  the  former  instance,  the  sins,  in 
wliich  the  children  of  light  are  to  have  no  share,  are  spec- 
ified ;  in  this,  they  are  called  the  unfruitful  loorks  of  dark- 
ness. Sin  is  not  only  committed  in  dark  places,  but  is  the 
effect  of  darkness,  or  of  religious  ignorance  and  insensi- 
bility. These  works  are  called  unfruitful,  improductive 
of  any  benefit.  In  an  accountable  being  like  man,  this 
vmnt  of  usefulness  is  hlamev^orthy.  Men  should  be  useful. 
Instead  of  having  fellowship  with  such,  and  so  encour- 
aging them  in  the  commission  of  sin,  or  sharing  with 
them  in  their  fearful  retributions,  we  ought  rather  to  re- 
prove them.  To  reprove,  means  to  convict  of  a  fault ;  thus 
to  rebuke,  and  so  to  shame.  The  reformation  of  the  of- 
fender is  the  primary  object  of  the  rebuke  here  enjoined  as 
a  duty.  It  is  frequently  efiectual,  though  not  always.  A 
secondary  reason,  though  subordinate  in  importance,  is 
its  moral  effect  on  others.  The  shame  experienced,  and 
the  disgrace  inflicted,  are  admonitions  to  those  who  wit- 
ness them.  To  rebuke  a  fellow-man  is  a  delicate  and  difii- 
cult  duty.  Paul  intimates  that  to  be  able  to  admonish  one 
another  requires  that  we  ho.  full  of  goodness,  filled  %cith  all 
knoioledge.^  This  implies  great  judgment,  or  discretion, 
mingled  with  something  more  than  an  honest  intention. 
Full  of  goodness,  comprehends  love,  and  gentleness,  and 
forgiveness. 

1  Kom.  XV.  14. 


CuAP.  V.  1— 20.  EPIIESIANS.  185 

Verse  12.  For  it  is  a  shame  even  to  speah  of  these  things 
which  are  done  of  them  in  secret.  —  To  a  pure-minded  man, 
the  mere  language  necessary  to  describe  some  vices  done  in 
secret,  in  darkness,  is  too  offensive  to  be  unnecessarily  em- 
ployed. Instead  of  having  felloioship  with  such,  the  pure- 
minded  Christian  would  he  ashamed  to  speah  of  them. 
The  indwelling  of  Christ's  spirit  (light)  makes  the  soul 
delicate  —  loathing  the  thought  of  Avhat  others  practise 
with  greediness.  Whether  for,  in  this  verse,  shows  the 
connection  thus :  have  no  felloioship  xoith  the  unfruitfid 
icorks  of  darkness,  for  it  is  a  shame  even  to  sjycak  of  them  / 
or,  rep)rove  them,  for  it  is  a  shame,  etc.,  is  not  evident. 
Either  is  good  sense ;  both  are  grammatical.  Perhaps  it 
is  the  former. 

Verse  13.  JBut  all  things  that  are  reproved  are  made 
manifest  hy  light ;  for  whatsoever  doth  make  manifest  is 
light.  —  The  apostle  expands  the  idea  of  administering  re- 
proof, intimating  that  as  godliness  is  light,  and  sin  dark- 
ness, the  children  of  light  are  fitted  to  reprove  sin,  or  to 
dispel  this  darkness.  The  figurative  and  literal  ideas  are 
blended.  All  things  that  are  reproved  are  made  manifest 
hi)  light.  The  way'to  reprove  sinners  is  to  shed  light  on 
their  deeds.  This  is  done  by  the  precepts  of  a  pure'  re- 
ligion, and  by  the  contrast  of  the  vileness  of  sin  with  the 
beauty  and  loveliness  of  virtue.  This  contrast  reveals  the 
odiousness  of  sin.  In  harmony  with  this  injunction,  he 
exhorts  the  Philippian  Christians  to  be  blameless  and 
harmless,  —  the  sons  of  God,  Avithout  rebuke,  in  the  midst  ot' 
a  crooked  and  perverse  nation.  Among  whom  ye  shine  as 
lights  in  the  xcorld,  holding  forth  the  word  of  life.'  What- 
ever may  be  the  depravity  of  the  affections,  the  natural 
conscience  is  on  the  side  of  virtue  and  moral  goodness. 

1  rUil.  ii.  15, 16. 

;6* 


186  COMMENTARY.  Chap.  V.  1-20. 

The  Ugliness  of  some  sins  is  visible  to  the  vilest  sinner 
himself.  Nor  can  he  be  wholly  indifferent  to  the  infamy  of 
guilt.  He  is  ashamed,  and  will  either  withdraw  himself  to 
some  darker  recess  of  his  den,  or  will  be  reformed.  Evil 
is  not  only  made  manifest  by  good,  but  is  overcome  by  it.^ 
Not,  we  admit,  so  long  as  the  susceptibility  of  the  heart 
remains  as  it  is  by  nature.  Till  this  is  changed  the  sinner 
will  hate  the  light,  and  will  not  come  to  it  lest  his  deeds  be 
rejyroved?  But  Christians  are  encouraged  to  abound  even 
in  this  difficult  work,  knowing  that  their  work  is  not  in 
vain  in  the  Lord.^  Some  of  these  Ephesian  Christians  had, 
previous  to  their  reception  of  the  gospel,  been  as  vile  as 
any  of  those  for  whose  conversion  they  are  exhorted  to 
labor.  Ye  were  sometime  darkness}  Why  shall  not 
others,  the  vicious  of  the  present  time,  be  equally  affected 
by  the  light  reflected  from  the  word  of  God,  and  from  the 
blameless  lives  of  believers  ?  Some  of  these  Ephesian  dis- 
ciples had,  before  conversion,  practised  lying,^  stealing ; " 
were  given  to  anger,  clamor,  and  malice,  and  were  foul- 
mouthed.''  Vile  as  they  had  been,  the  apostle  says.  Now 
are  ye  light  in  the  Lord.^  Such  is  the  power  of  the  gospel, 
when  faithfully  taught  and  exhibited  iit  the  lives  of  its  pro- 
fessors. Modern  missionaries  have  jDroved  its  transforming 
efficacy  in  the  conversion  of  the  most  corrupt  heathen. 
Baxter  witnessed  its  redeeming  power  among  his  ignorant 
and  profane  colliers.  If  there  were  more  light  at  this  day, 
there  would  be  not  only  more  reproof,  but  a  more  visible 
reformation.  "The  vicious  cannot  bear  the  presence  of 
the  good,  whose  very  looJcs  reprove  them,  and  whose  life  is 
a  severe,  though  a  silent,  admonition."^ 

The  apostle  reiterates  the  idea,  that  reproof  is  like  light. 

1  Rom  xii.  21.  3  1  Cor.  xv.  58  5  Eph.  \v  25  7  Eph.  iv.  29—31. 

2  John  iii.  20.  4  Eph.  v.  8.  6  Eph  iv.  28.  "8  Eph.  v.  8. 

9  Buckminsler. 


Chap.  V.  1-20.  EPIIESIANS.  187 

For  v:liatever  doth  make  manifest  is  light.  —  Christians  are 
suitable  persons  to  rej^rove  the  wicked ;  for  their  piety  is 
light,  and  it  is  the  property  of  light  to  make  manifest. 
The  word  in  the  original  has  obviously  an  active  signifi- 
cation, as  our  translators  indicate;  and  not  a  passive,  as 
some  maintain. 

Verse  14.  Wherefore  He  saith  :  Atoake,  thou  that  steepest^ 
unci  arise  fro7n  the  dead,  and  Christ  shall  give  thee  light. — 
Sleep,  death,  and  darkness  are  emblems  of  depravity.  To 
awake  from  sleep,  to  arise  from  the  dead,  to  pass  from 
darkness  to  light,  are  only  different  figurative  expressions 
of  the  same  religious  change,  —  the  renewal  of  the  heart. 
This  light  Christ  gives.  In  Him  was  life,  and  the  life  was 
the  light  of  men.^  In  these  passages  light  is  represented 
both  as  reforming.,  and  as  given  to  the  reformed.  All  grace 
is  of  this  double  relation  to  the  believer.  It  is  prevenient; 
that  is,  goes  before,  and  first  awakens  thoughtful ness,  and 
gives  to  the  heart  its  first  disposition  to  seek  holiness  and 
life ;  even  fiiith  is  its  gift.^  And  then  to  him  that  liath  shall 
be  given,  and  he  shall  have  more  abundance.^  The  Spirit 
of  Christ  —  that  is,  light  —  first  awakens  the  desire,  and 
then  gratifies  this  desire  in  proportion  to  its  strength.  En- 
mity is  changed  into  love;  then,  as  the  soul  longs  for  more 
love,  more  love  is  given.  Saith;  that  is,  either  God  or 
'some  passage  of  Scripture.  It  saith,  as  Isaiah  GO :  1 — 3, 
freely  paraphrased  by  the  apostle,  which,  being  inspired, 
he  could  safely  do ;  or,  as  is  reasonable,  though  without 
direct  proof,  some  fragment  of  familiar  poetry,  accustomed 
to  be  sung  by  the  early  Christians.  If  the  last  be  true,  it 
would  harmonize  with  the  injunction  in  the  nineteenth 
verse :  "  Speakjng  to  yourselves  in  psalms,  and  hynms,  and 
spiritual  songs ;  singing  and  making  melody  in  your  hearts 
to  the  Lord." 

1  John  i.  4.  2  Kpli   ii   8  "  5I"U   ->■'"•  12. 


188  COMMENTARY.  Chap.  V.  1—20. 

Verse  15.  See  then  that  ye  xoalh  circumspecthj^  not  as 
fools,  hut  as  loise.  —  See  tJien,  since  you  hnve  such  duties 
to  perform  in  behalf  of  those  living  in  darkness,  take  heed 
that  you  let  your  light  shine.  To  vxilk  circumspectly, 
means  to  conduct  ourselves  exactly,  or  in  strict  conformity 
to  the  requirements  of  the  gosi^el.  This  requires  caution, 
lest  duty  be  overlooked,  or  the  Christian  be  allured  to  the 
■sanities  and  follies  of  life,  or  be  overcome  by  some  sudden 
temptation  to  sin.  Lest,  living  like  the  wicked,  they  be 
unable  to  reprove  them.  The  apostle,  in  his  epistle  to  the 
Colossians,  adds  to  the  injunction,  to  walk  circumspectly, 
towards  them  that  are  vnthout}  An  evil  examijle  on  the 
part  of  Chiistians  strengthens  the  vicious  in  the  commis- 
sion of  sin.  Let  there  be  no  spots  on  your  sun,  but  let  it 
be  a  broad,  mild,  luminous  disk.     Not  as  fools,  hut  as  wise. 

—  A  fool  is  one  who  does  not  exercise  reason  on  any  sub- 
ject. In  religious  matters  it  is  one  who  thinks,  feels,  and 
acts  as  if  religion  \vere  not  true.  This  is  not  only  irra- 
tional, but  dejiraved.  In  Scripture,  dejiravity  is  the  chief 
element  of  folly.  The  fool  hath  said  in  his  heart  there  is 
no  God.^  To  be  wise  is  the  opposite  of  this.  The  fear  of 
the  Lord  is  the  beginning  of  wisdom ;  a  good  under- 
standing have  all  they  that  do  His  commandments.^  The 
idea  is  in  harmony  with  what  precedes,  —  that  piety  is 
light,  godliness  is  wisdom.  Such  believe  and  feel  that' 
there  is  a  God  ;  they  apprehend  His  constant  presence,  and 
acknowledge  His  authority.  They  aim  at  a  blameless  life 
themselves,  and  seek  to  promote  it  in  others.  For  the 
accomplishment  of  these  ends  all  means  are  wisely  em- 
ployed by  them. 

Verse  16.  Medeeniiiig  the  time  hecause  the  clays  are  evil. 

—  The  time  of  Christians,  like  that  of  students  and  business 

3  Col.  iv.  5.  2  Psalm  xiv.  1.  3  Psalm  cxi.  10. 


CiiAr.  V.  1— 20.  EPIIESIANS.  189 

men,  is  liable  to  be  frittered  away,  by  numberless  drafts 
upon  it.  These  interruptions,  though  short,  are  so  fre- 
quent as  to  consume  no  small  jDortion  of  it.  These  are 
often  of  such  a  character  as  seem  to  claim  our  attention. 
Tlic  supreme  end  of  the  Christian  is  to  cultivate  personal 
piety,  and  to  do  good  to  others ;  to  he  a  careful  man;  to 
win  men  from  vice  to  virtue,  from  darkness  to  light. 
Great  diligence  is  indispensable,  as  well  as  watchfulness  as 
to  occasions.  He  has  no  time  to  lose.  Every  moment 
should  be  redeemed ;  that  is,  our  time  must  not  only  be 
faithfully  improved,  but  often  rescued  from  those  claims 
which  ought  to  yield  to  the  main  purposes  of  life.  The 
Christian  has  a  "  high  calling ; "  and  to  the  wanton  wasters 
of  his  time  he  should  reply,  as  Nehemiah  did  to  Sanballat, 
Tobiah,  and  Geshem :  "  I  am  doing  a  great  work,  so  that  I 
cannot  come  down.  Why  should  the  work  cease  while  I 
leave  it  and  come  down  to  you?"^  Consider  that  this  so- 
licitation was  repeated  several  times,  and  as  often  received 
the  same  answer.  Decision  of  character  is  essential  to  use- 
fulness, because  the  days  are  evil. — SJvil,  as  here  used, 
docs  not  exclude  sufferings,  of  which  the  world  is  full. 
But  it  chiefly  regards  moral  evil,  depravity,  and  vice.  The 
a])ostle  says  it  is  a  corrupt  age,  as  the  Saviour  had  declared 
before  him.^  There  is  a  great  amount  of  individual  and 
social  depravity.  To  overcome  and  remove  these,  is  the 
mission  of  the  Christian  ;  and  because  sin  thus  abounds,  he 
sliould  seize  every  occasion  of  religious  influence.  The 
children  of  this  world  do.  Shall  not  the  children  of  light? 
Verse  17.  WhereJ'oi'e  be  ye  not  unicise,  but  umler- 
standing  what  the  will  of  the  Lord  is. —  Wherefore;  that 
is,  because  there  is  so  important  a  claim  on  the  Christian's 
diligence    and   fidelity  in    reproving   and   reclaiming   the 

1  Neh.  vi.  1—4.  2  Matt  xii.  39. 


190  COMMENTARY.  Chap.  V.  1—20. 

wicked.  To  be  umvise,  though  not  tlie  same  Greek  word 
as  "fools"  in  the  fifteenth  verse,  is  essentially  like  it  in 
meaning.  It  contains,  perhaps,  more  distinctly  the  idea  of 
ignorance  founded  in  depravity,  erroneous  views  of  duty, 
or  a  failure  to  perceive  what  is  our  duty ;  in  religion,  prac- 
tically unwise.  Instead  of  this  imperfection  of  character, 
they  are  admonished  to  understand  lohat  the  loill  of  the 
Lord  is.  Knowledge,  in  this  sense,  and  on  this  subject,  is 
a  duty.  In  the  fifteenth  verse  Christians  are  exhorted  to 
walk  as  wise;  here,  to  walk  so  that  they  may  be  wise. 
A  sj)irit  of  obedience  makes  one  wise,  or  enables  him  to 
understand  what  the  will  of  the  Lord  is.  Much  discrim- 
ination is  often  necessary  to  know  what  is  duty  in  particular 
circumstances.  This  power  of  rightly  api^rchending  our 
duty  is  essentially  aided  by  a  right  temper  of  heart.  This 
is  abundantly  taught  in  Scrij^ture.  Besides  this,  to  such  a 
sisecial  promise  is  given  of  divine  illumination.  "The 
meek  will  He  guide  in  judgment."  ^  What  the  loill  of  the 
Lord  is  ;  that  is,  what  Christ  requires,  whose  will  has  di- 
vine authority. 

Verses  18 — 20.  And  he  not  drunk  loith  loine,  loherein  is 
excess;  but  he  filled  with  the  Sjnrit:  speaking/  to  yourselves 
in  psalms,  and  hymns,  and  sjnritual  songs,  singing  and 
inahing  melody  in  your  hearts  to  the  Lord,  giving  thanks 
always  for  all  things  unto  God  and  the  Father,  in  the  name 
of  our  Lord  Jesics  Christ.  —  And  he  not  drunk  xoith  loine, 
relates  to  a  common  vice.  Few  nations  are  so  civilized  or 
moral,  so  ignorant  or  degraded,  that  they  do  not  use  some 
intoxicating  substances,  to  the  detriment,  often  to  the  utter 
ruin,  of  body,  intellect,  and  soul.  This  was  the  jDractice  of 
Greeks  and  Asiatics,  of  East  and  American  Indians.  Most, 
if  not  all  modern  nations,  civilized  and  uncivilized,  include 

1  Psalm  XXV.  9. 


Chap.  V.  1-20.  EPUESIANS.  191 

a  portion  of  drunkards.     Though  wine  is  specified,  it  is  the 
representative  of  all  inebriating  drinks. 

Whe7'ein  is  excess,  does  not  mean  the  excess  of  drinking, 
but  the  efiects  of  drinking,  which  are  ruinous.  The  Greek 
word  is  composed  of  two  terms,  saving  and  the  contrary// 
that  is,  what  prevents  anything  from  being  saved,  —  de- 
struction, as  all  revelry  and  debauchery  must  be,  which  are 
the  consequences  of  intemperance.  Intemperance  in  eat- 
ing and  drinking,  especially  in  the  latter,  debases  the  moral 
feelings,  extinguishes  the  social  affections,  weakens  the 
restraints  of  conscience,  strengthens  the  vicious  ajipetites, 
and  enslaves  the  higher  j^owers  of  the  soul  to  the  lower. 
"When  the  habit  is  fully  formed,  human  nature  is  seen  as 
most  despicable  and  pitiable. 

Jjict  he  filled  icith  the  Sjnrit,  means  to  be  powerfully  and 
habitually  under  its  influence.  Every  faculty  of  the  soul 
feels  its  influence  (perhaps  as  the  man  full  of  wine  is  imdcr 
the  influence  of  its  inebriating  qualities).  The  expression 
is  analogous  to  several  others,  —  "filled  with  wrath,"  "filled 
with  indignation,"  "filled  with  madness,"  "filled  with 
envy,"  "filled  with  fear."^  These  are  the  penetrating  and 
subduing  influences  of  some  of  the  evil  j^assions.  Men  are 
spoken  of  as  "filled  with  wonder;"  also  with  agreeable 
sensations,  "  filled  with  joy."  ^  So  Christians  are  said  to  be 
filled  with  the  Sjjirit,  the  Holy  Ghost.''  Here  it  is  made  a 
dnti/,  and  Christians  are  exhorted  to  be  filled  with  the 
Spirit.  Keligion,  as  we  have  before  intimated,  is  both  a 
gift  and  an  acquisition.  To  have  the  soul  dark,  the  affec- 
tions sluggish,  or  set  on  forbidden  objects,  or  the  will  to  be 
enslaved  to  unholy  desires,  is  always  wrong.  As  we  are 
under  obligation  to  be  truly  pious,  and  as  this  piety  never 

1  Luke  V.  26;  Acts  v.  1";  Luke  vi.  11 ;  Acts  xiii.  45,  etc. 

2  Acts  xiii.  52.  s  Acts  ii.  4;  Luke  i.  41—67. 


192  COMMENTARY.  Chap.  V.  1—20. 

exceeds  spiritual  influence,  we  are  j^lainly  under  obligation 
to  be  filled  loith  the  Sjyirit.  The  Spirit  is  not  given,  to 
make  it  our  duty  to  be  lioly,  but  to  aid  us  in  discharging 
Avhat  is  already  duty.  The  Scriptures,  we  repeat,  give  no 
explanation  of  these  matters.  Their  truth  is  felt  by  every 
pious  heart,  whether  understood  or  not. 

Speahing  to  yourselves  in  psalms  and  hymns  and  spiritual 
songs.  —  Wine  and  the  Spirit  alike  excite  the  feelings.  The 
former  manifests  itself  in  hilarity  and  revelry,  unworthy  of 
rational  beings.  The  latter  leads  the  soul  to  pour  forth  its 
pious  sentiments,  whether  a  calm,  serene  joy,  or  higher  de- 
light,, or  even  rapture,  in  songs  of  grateful  praise.  Psalms., 
meaning  originally  to  strike  the  lyre,  came  to  mean  any 
music  accompanied  by  an  instrument,  as  Avere  the  jjsalms 
of  David  in  the  Hebrew  worship,  and  finally  any  saci'ed 
music.  Hymns  refers  to  vocal  music  exclusively,  but 
with  the  same  object;  spiritual  so))gs,  or  odes,  refers  to 
poetry  of  somewhat  varied  character,  —  set  to  music,  sung 
with  or  without  the  accompaniment  of  an  instrument. 
Though  sometimes  soft  and  melting,  at  others  it  Avas  im- 
pulsive and  rapturous.  This  Avas  employed  on  festive  and 
secular  occasions.  Hence  the  injunction  that  these  songs 
should  be  spiritual  /  not  necessarily  inspired,  but  in  har- 
mony Avith  spiritual  sentiments,  becoming  those  Avho  are 
filled  toith  the  /Spirit. 

It  is  natural  for  Christians,  when  alone,  to  hum  in  gentle 
murmur  their  j^eaceful  emotions  ;  when  in  society  of  other 
Christians  SAveetly  beloved,  excited  by  sympathy,  to  give 
utterance  to  their  sentiments  in  fuller  and  louder  songs  of 
praise.  They  thus  speak  to  one  another;  not  necessarily 
(though  possibly)  by  formal  responses,  but  with  mutual 
sympathy.  Christians  thus  quicken  each  other's  religious 
feelinGfS  and  mutual  comfort. 


Chap.  Y.  1—20.  EPUESIANS.  193 

Makinf)  melody  in  your  hearts,  contains  an  admonition 
that  the  songs  sliould  not  only  be  spiritual,  not  carnal,  but 
that  they  should  be  accompanied  by  proper  pious  feelings, 
with  a  true  devotional  spirit.  It  does  not  regard  the  degree 
of  feeling,  the  earnestness,  that  it  be  from  the  heart ;  but 
that  it  be  Math  sentiments  in  harmony  with  these  hymns  of 
divine  praise.  Instruments,  and  voice,  and  words,  and  spirit, 
should  have  harmony  as  Avell  as  melody — should  constitute 
a  symphony.  This  is  to  the  Lord ;  that  is,  to  Christ,  who 
is  the  Jehovah  of  the  Bible.  In  the  seventeenth  verse, 
Christians  are  exhorted  to  seek  to  know  His  toill  as  Sov- 
ereign ;  here,  to  offer  Him  their  praise  as  Jehovah. 

All  cannot  sing,  nor  play  skilfully  on  an  instrument; 
but,  what  is  infinitely  more  desirable,  all  can  make  melody 
in  their  hearts  to  the  Lord:  and  the  Lord  will  hear  and 
be  pleased.  If  there  were  more  praises  sung  it  would 
greatly  contribute  to  the  mutual  comfort  of  Christians. 
Select,  chaste,  devout  spiritual  songs  animate  any  heart 
susceptible  of  religious  feeling.  The.  church  needs  more 
of  this  devotional  feeling,  both  in  the  closet  and  in  the 
sanctuary. 

With  these  songs  is  to  be  united  giving  of  thanks.  Not 
only  should  this  be  done  in  distinct  acts  of  gratitude,  as  a 
jiart  of  divine  worship,  but  thanksgiving,  grateful  senti- 
ments, should  constitute  largely  our  songs  of  praise.  This 
is  to  be  done  always,  habitually;  for  all  things,  for  small 
as  well  as  great  blessings,  for  things  both  spiritual  and 
temporal,  for  affliction  as  well  as  jirosperity ;  for  all  things 
work  together  for  good  to  them  that  love  God. 

These  thanks  are  to  be  given  unto  God  and  the  Father; 
that  is,  Tinto  God,  who,  in  distinction  from  Christ,  is  the 
Father,  as  in  the  fifth  verse  we  said  "  of  Christ  and  of 
God  "  meant  of  Christ,  who  is  God.     Here  it  is  uuto  God, 

17 


194  COMMENTARY.  Chap.  V.  21. 

even  the  Father.  This  necessarily  includes  Christ  in  His 
divine  nature  —  not  as  Father,  but  as  God.  These  thanks 
are  to  be  rendered  in  the  name  of  our  Lord  Jesus  Christy 
who,  in  His  human  and  divine  natures^  is  our  Mediator. 
Here  is  a  manifest  instance  of  the  personal  distinction  in 
the  Godhead.  Human  wisdom  would  have  been  likely  to 
have  attempted  some  solution  of  its  difficulties.  Not  so 
the  wisdom  of  God.  We  are  to  walk  by  faith,  not  by 
sight. 

MUTUAL  DUTIES. 

Verse  21.      Submitting  yourselves  one  to  another  in 
the  fear  of  God. 

Submission  is  a  mutual  duty,  and  is  here  taught  as  a 
general  princiiDle,  introductory  to  the  subsequent  injunc- 
tion of  specific  duties.  The  gospel  not  only  inculcates 
this  duty,  but  it  excites  the  disposition.  We  comply  with 
the  injunction  first  when  we  acknowledge  the  authority  of 
a  superior,  and  cheerfully  acquiesce  in  it.  And  secondly, 
it  is  that  meek,  yielding  spirit  which,  through  benevolence 
and  lowliness  of  mind,  defers  to  the  wishes  of  others, 
whether  superiors  or  infei'iors.  Submitting  yourselves  one 
to  another.  —  Eveiy  one  should  exhibit  in  his  daily  inter- 
course with  othei's  this  lovely  habit.  It  stands  opposed 
not  only  to  that  exacting,  arrogant  spirit  which  distracts 
the  peace  of  the  social  cii'cle,  but,  in  no  small  degree,  to 
that  false  decision  of  character,  stubbornness,  which  is  so 
nearly  allied  to  manliness  and  bravery  as  often  to  be  mis- 
taken for  a  virtue.  The  gospel  requires  us  to  do  whatever 
things  are  lovely.  This  is  to  be  done  in  the  fear  of  God, 
meaning  with  a  deep  sense  of  our  accowitabiUty  to  Him. 
This  regard  to  God  gives  to  the  disposition  the  element  of 


CiiAr.  V.  22— 21.  EPIIESIANS.  *  195 

2nety,  of  whicli  the  clisi30sition,  if  wanting  in  this,  is  desti- 
tute. It  is  j5usillanimity,  or  that  weakness  of  mind  which 
does  not  distinguish  between  the  rights  of  their  fellow-men 
and  imaginary  obstacles. 

In  this  verse  the  general  duty  of  mutual  submission  is 
enforced.  As  we  advance  we  have  this  duty  in  specified 
instances :  the  duties  of  wives  and  husbands  —  of  children 
and  parents  —  of  servants  and  masters. 


CONJUGAL  DUTIES  OF  WIVES. 

Verses  22 — 24.     Wives,  submit  yourselves  imto  your 

23  own  husbands,  as  unto  the  Lord.  For  the  husband 
is  the  head  of  the  wife,  even  as  Christ  is  the  head 
of  the  church ;  and  He  is  the  Saviour  of  the  body. 

24  Therefore  as  the  church  is  subject  unto  Christ,  so 
let  the  wives  be  to  their  own  husbands  in  every- 
thing. 

The  grounds  of  this  submission  due  from  the  wife  to  her 
liusband  are  her  dependence  upon  him  —  his  natural  supe- 
riority of  strength  and  intellect.  To  this  there  may  be 
exceptions  ;  but  they  are  exceptions^  and  therefore  do  not 
vary  the  princii^le.  Tlie  hapj^iness  of  the  domestic  relation 
requires  this  conjugal  subordination  —  that  there  be  but  one 
head.  Which  this  should  be,  as  a  rule,  needs  no  argument. 
And  if  it  were  not  in  itself  obvious,  God  has  settled  llie 
question  by  His  Ordinance.  The  Scriptures  are  explicit, 
and  cannot  be  misunderstood.  All  attempts  to  violate  or 
weaken  the  relation  must  be  unqualified  evil.  To  do  so  is 
to  violate  both  the  natural  and  moral  laws  of  God.  Some 
of  the  efforts  recently  made  to  protect  the  rights  of  females, 


196  •  COMMENTARY.  Chap.  V.  22— 21. 

set  at  defiance  both  nature  and  religion.  Tliey  are  mai-ked 
by  a  zeal  of  a  mixed  character  —  vanity  and  benevo- 
lence. The  former,  it  is  feared,  is  hidden  by  its  connec- 
tion with  the  latter.  It  is  not  the  only  instance  in  which 
a  vicious  principle  is  lost  sight  of  by  being  blended  with  a 
good  one,  and  so  is  not  only  tolerated,  but  gives  force  to  the 
common  motive  of  action.  Bigotry  is  thus  mixed,  and 
becomes  cruel.  No  one  can  deny  that  in  all  the  social 
relations  there  is  much  wrong  —  enough  to  give  scope  to 
the  purest  benevolence.  The  conjugal  relation,  however, 
is  not  the  only  one  where  there  is  wrong.  The  feeble 
are  often  abused ;  children  are  neglected,  and  even  cruelly 
treated,  by  their  parents,  Avithout  means  of  redress.  But 
this  abuse  cannot  be  diminished  by  destroying  the  rela- 
tion, and  giving  to  the  child  equality  with  the  parent. 
God,  who  established  this  relation,  is  both  wise  and 
good.  Not  only  the  temporal  interest  of  the  race  depends 
on  these  relations  being  kept  inviolate,  but  the  moral  vir- 
tues and  Christian  graces  are  better  developed. 

The  wife  is  to  cheiish  this  sj^irit,  and  render  this  practi- 
cal submission,  as  unto  the  Lord ;  that  is,  as  unto  Christ, 
who  is  our  Sovereign.  Not  only  is  that  submission  to  be 
rendered  to  the  husband  because  he  is  the  head,  but  be- 
cause the  Lord  requires  it.  This  will  render  the  act  2)ious. 
The  unbelieving  wife  may  render  this  submission  from  a 
sense  of  propriety,  or  of  his  actual  superiority,  and  author- 
ity ;  it  may  be  from  sincere  love  to  him ;  but  if  Christ  be 
overlooked  in  it  all,  there  is  in  it  no  religious  element. 
Tlie  wife's  love  and  submission  to  her  husband  will  not  be 
accepted  for  what  is  due  to  Christ  as  Loi-d  of  both. 

The  husband  is  the  head  of  the  wife,  even  as  Christ  is 
the  head  of  the  church.  —  This  relation  between  Christ 
and  the  church  not  only  renders    the  conjugal  relation 


Cii.vp.  V.  25—33.  E  P  II  E  S  I  A  N  S  .  107 

clear,  but  unspeakably  serious  and  tender.  Surely  the 
Avife  cannot  be  luihappy  under  a  relation  which  resembles, 
though  faintly,  that  of  the  redeemed  church  to  its  divine 
Lord.  Christians  love  to  be  ruled  by  Christ.  They  love 
Ilim,  and  are  conscious  of  His  love  to  them.  This  makes 
obedience  cheerful.     It  is  indeed  a  yoke,  but  it  is  easy. 

A) id  he  is  tJie  Saviour  of  the  body.  —  Christ  lias  re- 
deemed the  church  by  the  sacrifice  of  Himself,  and  daily 
sustains  and  protects  it,  both  by  His  providence  and  His 
grace.  Cheerful,  grateful  submission  is  therefore  due  to 
Him.  A  good  husband  not  only  loves  his  wife,  but  is  her 
protector,  and  habitually  makes  sacrifices  for  her  happiness 
and  pleasure.  Since,  therefore,  such  a  relation  exists  be- 
tween the  wife  and  her  husband,  resembling  that  of  all 
Christians  to  tlie  Saviour,  as  the  church  is  subject  loito 
Christ  (loith  a  sweet,  cheerful  spirit),  so  let  the  wives  be  to 
their  oton  husbands  in  all  things.  This  i>i  all  things  is,  of 
course,  to  be  modified  by  the  higher  obligation  to  Christ. 
The  wife  is  not  bound  to  commit  sin  to  please  her  hus- 
band ;  for  Christ  is  head,  and  the  husband  binder  authority. 
]iut  she  is  to  please  her  husband  in  all  things  which  do 
not  conflict  with  the  will  of  Christ.  Her  own  judgment  in 
luatters  of  domestic  interests,  her  preferences  and  tastes, 
are  to  be  subordinate  to  his,  not  supposing  his  necessarily 
right  and  hers  necessarily  wrong.  But  this  spirit  in  the 
wife  is  always  lovely,  and  when  done  as  u)ito  the  Lord  is 
eminently  religious. 


DUTIES   OF   HUSBANDS. 

Verses  25 — 3o.  —  Husbands,  love  your  wives,  even  as 
Ciirist  also  loved  the  church,  and  gave  Himself  for 
17* 


198  COMMENTARY.  Chap.  V.  25-33. 

26  it ;  that  ho  might  sanctify  and  cleanse  it  with  the 

27  washing  of  water  by  tlie  word,  tliat  He  might  pre- 
sent it  to  Himself  a  glorious  church,  not  having 
spot  or  wrinkle,  or  any  such  thing ;    but  that  it 

28  should  be  holy  and  without  blemish.  So  ouglit 
men  to  love  their  wives,  as  their  own  bodies.     He 

29  that  lovetli  his  wife  lovetli  himself.  For  no  man 
ever  yet  hated  his  own  flesh  ;  but  nourisheth  and 

30  cherisheth  it,  even  as  the  Lord  the  church :  for  we 
are  members  of  His  body,  of  His  flesh,  and  of  His 

81  bones.  For  this  cause  shall  a  man  leave  his  father 
and  mother  and  shall  be  joined  unto  his  wife,  and 

32  they  two  shall  be  one  flesh.     This  is  a  great  mys- 

33  tery  ;  but  I  speak  concerning  Christ  and  the  church. 
Nevertheless,  let  every  one  of  you  in  particular  so 
love  his  wife  even  as  himself ;  and  the  wife  see  that 
she  reverence  her  husband. 

1.  The  reasoncibleness  of  the  husband's  love  is  not 
grounded  exclusively  in  the  personal  worth  of  the  wife. 
Great  purity  of  spirit  and  character,  discreetness,  modesty, 
patience,  gentleness  and  affectionate  confidence,  are  lovely ; 
and,  if  the  heart  of  the  husband  be  not  wanting  in  natural 
»  susceptibility,  he  must  love  her  in  whom  such  excellences 
are  combined.  But  when  these  exist,  they  are  not  the 
only  reason  why  she  should  be  loved;  and  even  when 
they  are  to  some  extent  wanting,  she  is  still  to  share  in 
his  affections,  because  she  is  one  with  himself;  she  is  him- 
self (28).  As  it  is,  therefoi-e,  natural  for  a  man  to  love 
himself,  so  it  is  to  love  his  wife.  Though  there  is  a  sense 
in  which  each  individual,  husband  or  wife,  is  a  distinct 
person,  with  separate  duties,  separately  accountable,  com- 


CiiAP.  V.  25— 33.  EPIIESIAXS.  199 

plete  within  themselves,  except  as  related  to  God,  from 
whom  they  are  never  separate,  without  whom  never  com- 
plete ;  yet,  there  is  another  and  a. peculiar  view  in  which 
the  husband  and  the  wife  are  one.  They  tv:o  shall  he  one 
jiesh  (31),  his  oion  flesh  (29),  Though  the  thirtieth  verse 
has  reference  to  the  union  between  Christ  and  the 
church  (ice  are  nienihers  of  His  hody^  of  Sis  flesh,  and 
of  His  hones),  there  can  be  no  doubt  there  is  an  allusion  to 
Gen.  2  :  21 — 24,  where  the  woman  is  said  to  be  taken  out 
q/'the  man,  and  hence  bone  of  his  bones  and  flesh  of  liis 
flesh.  This  was  obviously  a  symbol  of  the  social  union, 
the  mutual  interests  and  symjiathies,  and  oneness  of  affec- 
tion which  should  constitute  the  conjugal  relation  through 
all  future  time.  The  two  shall  be  one  —  07ie  self  It  is, 
therefore,  not  only  as  natural,  but  as  reasonahle,  that  a 
man  love  his  Avife,  as  that  he  love  himself.  No  man  ever 
yet  hated  his  own  flesh  (29). 

2.  The  measure  of  this  love  is  (a),  that  of  Christ's  love 
to  the  church :  As  Christ  also  loved  the  church,  and 
gave  Himself  for  it  (25).  The  relation  involves  a  self- 
sacrificing  spirit.  Christ  gave  Himself  He  laid  aside 
glory  ;  He  humbled  Himself;  He  suffered  cruelly,  ignomini- 
ously;  He  died.  This  shows  not  only  the  nature  of  the 
affection,  but  its  tensity.  A  selfish,  exacting  husband  has 
not  the  spirit  of  Christ.  , 

(b)  The  degree  of  this  affection  is  measured  again  by 
our  self-love.  Men  are  to  love  their  waves  as  their  oion 
bodies.  Let  every  one  of  you  in  particular  so  love  his  wife 
even  as  himself  (Sd).  Christ  requires  that  all  men  love 
oth.ers  (their  neighbors)  as  themselves.  Is  the  injunction 
here  nothing  different?  The  so-called  golden  rule,  "All 
things  whatsoever  ye  Avould  that  men  should  do  unto  you, 
do  ye  even  so  unto  them,"  undoubtedly  interprets  our  duty 


200  COMMENTARY.  Chap.  V.  2r>-33. 

to  our  neighbors.  As  the  relations  vary,  so  do  the  obliga- 
tions. We  not  only  have  no  right  to  require  what,  wider 
similar  circumstances,  Ave  would  not  be  willing  to  render 
either  of  justice  or  benevolence,  but  we  have  no  right  to 
withhold  what  we,  under  similar  circumstances,  require  of 
others.  In  the  conjugal  relation,  though  this  rule  is  appli- 
cable, as  it  is  in  every  relation  of  life,  there  is  something 
peculiar  and  specific  in  the  relation  itself.  All  men  are  our 
neighbors ;  but  all  are  not  so  intimate.)  as  is  the  idea  o?  one 
flesh —  his  oicn  flesh.  There  being  no  such  oneness  any- 
where else,  there  can  be  no  such  intensity  of  affection. 
All  that  watchfulness  which  a  man  exercises  over  his  own 
happiness  and  general  interests,  he  should  exercise  in  be- 
half of  his  wife.  This  is  not  true  of  our  neighbor.  He 
should  be  willing  to  make  as  great  sacrifices  for  her  as  he 
is  of  present  pleasures,  in  view  of  a  greater  future  good  for 
himself;  as  ready  to  overlook  or  excuse  her  failings  as 
his  own  defects ;  and  because  he  loves  her.  He  loves  her 
though  she  have  faults;  he  does  not  hate  his  own  flesh 
because  it  is  diseased  or  uncomely. 

3.  The  practical  effect  of  this  affection  of  the  husband 
for  his  wife  is  (a)  :  It  leads  him  to  leave  father  and  mother, 
and  join  himself  unto  his  wife.  The  verb  to  join  has 
an  intensive  idea,  to  cleave  to.  It  is  stronger  than  to  be 
^added  to,  or  to  be  associated  with.  No  relation  so  inti- 
mate. This  affection  withdraws  him  from  the  parent. 
This  relation  to  the  parent,  so  tender,  so  endearing,  may  be 
more  sensibly  and  gratefully  appreciated  as  exi^erience 
increases ;  but  it,  in  no  respect,  conflicts  with  or  dimin- 
ishes his  love  for  the  object  he  has  chosen  as  one  with 
himself  He  leaves  father  and  mother,  and  joins  himself 
to  his  wife,  because  he  loves  her.  The  vmion  is  (or  should 
be)  begun  in  love,  and  maintained  in  love.    Any  instances 


Cii  A  I'.  V.  25—33.  EPIIESIANS.  201 

to  the  contrary  do  not  destroy  tlie  i)rinciplo,  nor  its  im- 
portance, any  more  than  instances  of  foolishness  prove 
that  man  is  not  a  rational  being. 

This  union  is  in  its  very  nature  for  life.  To  dissolve  it 
—  to  sejiarate  husband  and  wife  —  is  to  sunder  violently 
one  body. 

(b)  The  practical  influence  of  this  oneness  is  seen  again 
in  the  foct,  that  it  leads  the  husband  to  minister  to  the  wel- 
fare of  the  wife  ;  lie  ministers  support,  protection,  comfort, 
and  personal  improvement.  This  is  not  only  the  duty  in- 
volved in  the  relation,  but  it  is  the  natural  effect  of  the  pe- 
culiar oneness.  It  prompts  to  offices  of  conjugal  affection, 
as  our  instincts  excite  us  to  self-protection,  or  as  self-love 
urges  us  to  jsrovide  for  our  own  welfare.  No  man  ever 
liated  his  own  flesh;  huthenourishethandcherisheth  it  (29). 
His  physical  strength  and  manliness  of  intellect  do,  or  ought 
to,  qualify  liim  to  provide  for  her  support,  and  to  suri-ound 
her  as  a  Avail  of*  defence.  In  Christian  countries,  and  in 
times  of  peace,  this  necessity  is  not  so  obvious  as  in  savage 
warfare  ;  but  can  never  wholly  cease  to  be  indispensable. 
The  diligent  wife  is  less  dependent  on  her  husband  to  spread 
her  table  than  to  shield  her  from  the  numberless  ills  of 
life.  Besides  this,  the  affection,  such  as  the  gospel  in- 
spires, mingling  in  his  manly  tones  of  voice,  and  expressed 
in  the  eye  and  aspect  of  a  face  radiant  Avith  honest  love, 
cherishes  her  whose  very  being  is  inseparable  from  his 
OAvn.  This  is  the  unconscious  influence  Avhich  j^ervades 
the  two  made  OJie  flesh,  like  the  silent  currents  of  life 
Avhich  flow  through  and  animate  every  member  of  the 
system.  Nor  is  the  influence  of  the  good  husband  con- 
fined to  these  ministrations.  The  relation  implies  the 
duty,  and  the  tendency  to  improve  the  character  of  the 
Avife,  both  intellectually  and  moi'ally.     In  Christian  coun- 


202  COMMENTARY.  Chap.  V.  25—33. 

tries,  where  female  piety  is  often  so  elevated  and  influen- 
tial, there  can  be  little  doubt  but  the  improving  influence 
is  frequently  exerted  by  the  wife  on  her  husband.  It  is 
common  to  witness,  and  for  the  public  to  acknowledge, 
the  refining  and  often  elevating  eflfect  of  a  Christian  wife 
on  the  stern,  it  may  be  rough  and  rugged,  character  of  a 
husband  Avith  whom  she  is  unequally  yoked.  Such  in- 
stances are  above  all  j^r'^^ise.  But  the  obhgation  is  botli 
more  natural  and  more  imperative  on  the  husband  to  im- 
prove his  wife.  His  firm,  manly  authority,  tempered  with 
an  aflection  Avhich  none  but  a  good  husband  knows,  should 
instruct,  inspire,  and  elevate  the  soul  of  her,  who  is  with 
him  heir  of  the  grace  of  life.  But  this  influence  will  be 
more  fully  seen  when  Ave  come  to  speak  of  the  example  of 
Christ's  care  for  the  church. 

This  duty  is  illustrated  by  the  example  of  Christ :  By 
His  loA^e  for  the  church,  and  by  His  mysterious  oneness 
Avith  it. 

Every  reader  must  be  imjn'esscd  with  the  manner  in 
which  the  a2iostle  amplifies  on  the  work  and  design  of 
Christ  in  behalf  of  the  church.  Having  spoken  of  Christ, 
he  is,  so  to  speak,  diverted  from  the  main  object  of  dis- 
course, which  is,  to  illustrate  the  relation  of  the  husband 
to  the  Avife,  and  dwells  Avith  eloquence  on  Avhat  Christ 
designed  in  His  mission  to  earth.  Something  kindred 
to  this  may  be  seen  in  the  seventh  chapter  of  Hebrews, 
Avhere,  in  describing  the  person  and  character  of  Melchise- 
dec,  language  is  employed  AA'hich  could  literally  belong  to 
Christ  only ;  —  as  if  the  mind  of  the  apostle  was  so  full  of 
gloAving  thoughts  of  Christ,  he  had  unconsciously  trans- 
ferred them  to  the  type,  and  illustrated  the  type  rather 
than  the  character  of  Christ.  That  is,  he  forgets  INIelchise- 
dec  in  the  presence  of  Christ,  the  archetype.     He  not  only 


Chap.  V.  25—33.  EPIIESIANS.  203 

gave  Himself  for  the  cluircli,  Avliich  illustrates  the  duty  of 
the  husband,  but  Ilis  motive  was  holy  as  well  as  benevo- 
lent: that  lie  might  sanctify  and  cleanse  it  (2G)  /  that  He 
might  present  it  to  Himself  a  glorious  churchy  not  having 
s2)ot  or  wrinlde^  or  any  such  thing  •  hut  that  it  should  he 
holy  and  xolthoiithlemlshiTl).  The  husband  is  exhorted 
to  love  his  wife,  even  as  the  Lord  the  church  (29) :  which 
means,  not  only  in  degree^  —  that  is,  to  give  himself  for 
her,  —  but  in  moral  character;  that  is,  in  a  desire  for  her 
improvement  in  holiness,  —  that  she  be  glorious^  holy.,  and 
without  hlemish.  Whatever  effect  age  or  disease  may  have 
on  her  personal  beauty,  in  character  there  must  be  neither 
S2)ot  nor  icrlnJcle. 

This  oneness  between  the  husband  and  the  wife  sug- 
gests that  which  exists  between  Christ  and  the  church, 
and  on  this  his  mind  is  fixed.  For  we  are  memhers  of  Ills 
hody^  of  IBs  flesh,  and  of  Ills  hones  (30).  This  is  a  great 
mystery,  hut  I  speah  concerning  Christ  and  Ills  church. — 
This  cannot  mean  that  Christians  are  in  fact  members  of 
Christ's  body,  of  Ills  flesh  and  of  Ills  holies.  Christ  has 
not  in  heaven  a  physical  body,  nor  will  His  disciples  have. 
Flesh  and  blood  cannot  inherit  the  kingdom  of  God.^  Be- 
tween our  present  bodies,  or  our  future  ones,  and  Christ, 
there  is  the  connection  of  effects  with  their  cause;  for 
Christ  created  all  things,  and  sustains  them.  But  there  is 
no  such  sense  in  which  we  are  of  Him  as  Eve  was  of 
Adam.  The  wife  noio  is  not  so  related  to  her  husband. 
The  mystery  of  the  union  in  neither  case  —  that  is,  between 
man  and  wife,  or  Christ  and  the  church — is  of  this  character. 
It  is  a  social  union  in  the  former,  and  in  the  latter  a  vital^ 
splrltttal  one.  God  accepts  us  in  Christ,  as  the  "  beloved." 
We  live  also  because  "  Christ  livcth  in  us."    He  has  also 

1  1  Cor.  XV.  00. 


204  COMMENTARY.  Chap.  V.  23—33. 

assumed  our  nature,  and  glorified  it ;  and  as  is  the  heav- 
enly, such  are  they  also  that  are  heavenly.  This  is  a  mys- 
tery, and  a  beautiful  illustration  of  the  likeness,  even  the 
oneness,  of  the  affectionate  husband  and  trusting  wife  in 
their  social  union. 

Verse  26  requires  a  distinct  consideration.  That  He 
might  sanctify  it  (the  church),  and  cleanse  it  vnlh  the 
vxtshing  of  water  by  the  ^Yord.  —  From  this  passage  has 
been  deduced  the  doctrine  of  baptismal  regeneration.  Not 
that  the  water  affects  the  mind,  but  that  its  application,  as 
a  religious  rite,  is  the  occasion  and  the  channel  through 
which  the  divine  agency  is  exerted,  not  only  in  changing 
the  relation  of  the  individual  to  God  (a  rejected  sinner 
comes  into  the  relation  of  a  child,  is  horn  again  in  this 
respect,  and  so,  if  there  be  no  future  forfeit,  is  an  heir), 
but  also  in  imparting  inward  grace,  and  the  beginning  of 
spiritual  life,  so  that  one  is  in  this  setise  born  again.  On 
the  occasion  'of  baptism,  God  looks  upon  the  sinner  in 
Christ,  and  commences  the  restoration  of  the  soul  to  fel- 
lowship with  Himself.  This  is  the  doctrine  of  baptismal 
regeneration. 

Now,  if  this  doctrine  were  clearly  taught  in  the  Scriptures, 
that  would  settle  the  question.  But  is  there  any  proof  of 
its  being  taught?  While  the  whole  scope  and  spirit  of 
the  gospel  is  opposed  to  this  idea,  teaching  that  our  rela- 
tions to  God  are  changed  by  an  exercise  of  faith  in  Christ, 
and  that  the  moral  change  is  effected  by  the  Spirit  through 
the  word  of  truth,  there  is  no  passage  where  baptism,  or 
the  application  of  water,  is  mentioned,  which  cannot  be 
explained  exclusive  of  this  idea;  and  so  explained  as  not 
to  violate  the  scriptural  use  of  language.  In  John  6  :  53 — 
56,  we  are  taught  that,  except  we  eat  the  flesh  of  the  Son 
of  Man,  nnd  drink  His  blood,  we  have  no  life  in  us  •,  and 


Chap.  V.  25—33.  EPIIESIANS.  205 

also,  Whoso  catetli  Christ's  flesh,  and  drinkctli  His  blood, 
hath  eternal  life.  And  such  as  do  this  are  represented  as 
having  a  peculiar  union  Avith  Christ.  Christ  says,  He 
dv:elleth  in  me,  and  I  in  Ilim.  Now  this  life,  this  eternal 
life,  this  reciprocal  indwelling  of  Christ's  Spirit  and  of  the 
liuman  spirit,  cannot  depend  on  the  actual  eating  of  the 
flesh  and  drinking  of  the  blood  of  the  Son  of  Man.  It 
teaches  a  moi-al  truth,  a  spiritual  exercise ;  and  on  this  the 
eflect  depends.  So  in  baptism,  though  there  is  a  literal,  an 
actual  application  of  watei',  the  moral  eflect  is  i)roduced  by 
the  Word ;  or,  as  in  Titus  3 :  5,  on  the  divine  agency  itself, 
hy  the  ^cashing  of  regeneration  and  the  reneioing  of  the 
Holy  Ghost.  Both  the  Spirit  and  the  Word  are  always 
combined  in  the  work  of  regeneration.  In  one  of  these 
passages  the  Spirit's  agency  is  mentioned ;  in  the  other,  the 
instrumentality  of  the  Word.  Tlie  Scriptures  abundantly 
teach  that  they  arc  never  separated  in  eflecting  this 
change. 

Why,  then,  is  this  recognition  of  washing  in  Avater? 
Because  it  is  the  appointed  emhlem  of  this  purification,  tliis 
cleansing  from  sin.  Neither  this  passage,  nor  the  one  in 
Titus,  extends  to  the  Avhole  idea  of  baptism,  Avhic)i  has 
three  distinct  meanings,  as  we  have  before  seen  :  —  a 
promise  or  vow,  cleansing  from  the  guilt  and  defilement 
of  sin,  and  the  experimental  doctrine  of  death  to  sin  and 
resurrection  to  a  new  spiritual  life ;  extending  also  to  the 
doctrine  of  the  resurrection  of  the  dead.  But  here  the 
only  idea  is  that  of  cleansing  from  sin,  —  a  moral  inirif- 
cation  —  hence  icashing,  and  not  baptism.  Obviously  the 
reference  is  to  this  element  of  the  im2>ort  of  baptism.  This 
limited  view  of  baptism  is  manifestly  recognized  in  Jolm  3  : 
5  :  Except  a  man  be  born  of  icater  and  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God.     That  the  application 

18 


206  COMMENTARY.  Chap.  VI.  25—33. 

of  water  is  but  an  emblem  of  the  cleansing  efficacy  of  the 
Si^irit,  is  obvious  from  the  eighth  verse  of  this  third  chap- 
ter of  John,  where  the  agency  of  the  Spirit  is  spoken  of  as 
the  exclusive  cause :  jSo  is  every  one  that  is  horn  of  the 
Spirit. 


CHAPTER    VI. 

RELATIVE   DUTIES    OP   CHILDREN   AND    PARENTS. 

Verses   1 — 4.      Children,  obey   your    parents    in    the 

2  Lord :  for  this  is  right.  Honor  thy  father  and 
mother    (which    is    the   first    commandment   with 

3  promise),  that  it  may  be  well  with  thee,  and  thou 

4  mayest  live  long  on  the  earth.  And  ye,  fathers, 
provoke  not  your  children  to  wrath  :  but  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord. 

Yerse  1.  Children.,  obey  your  parents  in  the  Lord. — 
Filial  obedience  is  a  scriptural  injunction.  The  foun- 
dation of  the  duty  is  deeply  and  obviously  laid  in  the 
mental  constitution  of  both  parent  and  child,  as  well  as  in 
the  circumstances  under  which  the  child  is  placed  at  birth 
and  in  early  life.  The  comfort  of  the  parent,  and  the  well- 
being  of  the  child,  depend  largely  and  equally  on  the  prac- 
tical influence  of  parental  authority  properly  exercised. 
And  God  lias  adapted  the  internal  character  of  the  minds 
of  each  to  these  circumstances.  Parental  authority,  and 
the  duty  of  filial  obedience,  find  their  counterpart  in  the 
heart,  which  is  the  voice  of  God,  and  speaks  with  divine 
authority.  Every  parent  feels  that  he  has  a  right  to  the 
obedience  of  his  chikl,  and  tliat  he  is  wronged  by  its  being 
refused.  And  every  cliild  instinctively  feels  that  he  oxujht 
(whether  Avilling  or  not),  to  obey  his  parents,  and  is  con- 


208  COMMENTARY.  Chap.  VI.  1—4. 

scious  of  guilt  and  degradation  if  he  do  not  obey.  On  this 
obedience  depend  the  peace  and  loveliness  of  the  family. 
The  hahit  of  submission  also  fits  the  child  for  its  future 
social  and  civil  relations  of  life.  We  may  add,  that  so  far 
as  any  habit  can  have  force  in  favor  of  piety,  it  is  favorable 
to  his  obedience  in  his  higher  and  more  solemn  relations  to 
the  authority  of  God. 

This  obedience  is  also  to  be  rendered  from  Christian 
princijiles.  Li  the  Ziord,  —  that  is,  as  a  Christian,  from  re- 
ligious motives,  connected  with  a  sense  of  parental  author- 
ity ;  as  one  might  be  exj^ected  to  do  who  is  in  the  Lord^ 
or  in  Christ,  whose  motives  may  be  expected  to  be  heav- 
enly, and  whose  temper  and  spirit  are  pure  and  filial,  when 
derived  from  such  a  source.  This  obedience  in  the  Lord 
may  also  imply  obedience  in  every  thing  not  forbidden  by 
the  Lord.  Christ  is  Lord  even  of  the  parent.  For  this  is 
right,  —  that  is,  proper,  or  becoming  the  relation  of  a  child 
to  his  parent. 

Verse  2.  Honor  thy  father  and  mother.  —  To  honor  a 
parent,  while  it  implies  obedience,  as  in  the  jDreceding 
verse,  includes  more :  reverence,  if  he  be  excellent  and  de- 
serving. If  not  excellent,  the  relation  itself  requii'es 
respect,  a  certain  deference  and  civility,  and  a  tender  con- 
sideration of  his  haj)piness,  which  are  due  to  no  other  rela- 
tion. It  implies  a  readiness,  also,  to  honor  him,  or  to  make 
him  honorable  in  the  eyes  of  others ;  to  conceal  his  fiiults, 
and,  with  proper  modesty,  to  bring  to  notice  his  virtues. 
Few  habits  are  more  lovely,  or  draw  forth  Avarmer  ex- 
pressions of  commendation,  than  the  manifestation  of  this 
studious  desire  of  honoring  a  jiarent  in  the  child's  ordinary 
intercourse  with  it. 

'Which  is  the  first  commandment  ^oith  promise} — That 

1  Exodus  xx.  12. 


Chap.  YI.  1—4.  EPIIESIANS.  '      209 

is,  this  is  a  chief  commandment,  nnd  has  attached  to  it  a 
promise  exjoressed.,  showing  its  dignity  and  importance. 
That  Jirst  does  not  mean  in  point  of  time,  or  order,  but 
of  rank,  and  not  the  first,  but  a  first,  or  one  of  the  cliief 
commandments,  is  obvious  from  Mat.  20 :  27 ;  22 :  38. 
Mark  12:  30.  Also,  Mark  10:  44;  12:  28—30.  In  Acts 
16:  12  the  same  Greek  word  is  translated  "chief."  Here 
it  is  the  chief  city  of  Macedonia.  In  the  passage  in  Ephe- 
sians,  it  was  the  object  of  the  apostle  merely  to  show  that 
it  was  not  a  command  of  minor  importance. 

Verse  3.  That  it  may  be  well  with  thee^  and  thou  mayest 
live  lony  on  the  earth.  —  This  is  the  promise  annexed,  and 
which  is  alluded  to  because  it  shows  the  importance  and 
rank  of  the  duty  enjoined.  The  nature  of  the  promise  is 
general;  the  spiritual  blessings  are  clothed  in  a  material 
garb.  Temporal  blessings,  as  long  life  and  happiness,  are 
manifestly  the  natural  results  of  parental  authority  Avisely 
and  successfully  exercised.  These,  however,  are  but  the 
types  and  indices  of  spiritual  and  future  life  ;  for  all  duties 
discharged  from  religious  motives,  in  the  Lord.,  have  their 
appropriate  rewai-ds  promised. 

Verse  4.  And  ye.,  fathers.,  provoke  not  your  children  to 
wrath.  —  The  duties  of  parents  and  children  are  correlative, 
and  mutually  imply  each  other.  They  differ  according  to 
the  relation ;  and  though  the  conduct  of  each  is  modified 
materially  by  the  conduct  and  character  of  the  other,  yet, 
in  many  respects,  the  duties  of  each  are  unchangeable. 
The  deficiencies  of  the  parent  do  not  wholly  destroy,  and 
in  some  cases  do  not  even  modify,  the  duties  of  the  child. 
Neither  does  the  perverseness  of  the  child  free  the  parent 
from  his  responsibilities.  He  is  still  to  be  the  providing, 
watchful,  tender,  and  authoritative  parent.  He  is  also  to 
be  cautious  that,  by  his  treatment  of  the  child,  he  do  not 

18* 


210  COMMENTARY.  Chap.  VI.  1—4. 

awaken  a  spirit  of  insubordination,  or  even  of  discourage- 
ment. This  may  be  done  by  unreasonable  requirements, 
wliicL,  though  tlicy  may  not  free  the  child  from  obligation  to 
obey,  are  vyroncj  in  the  j^arent ;  by  undue  severity  in  chas- 
tisement, administered  in  anger  or  peevishness ;  by  need- 
lessly depriving  the  child  of  his  natural  and  innocent 
amusements ;  by  apparent  indifference  and  neglect  of  the 
child's  wishes  and  hajDpiness ;  by  too  frequent  and  untimely 
complaints  and  censures,  uttered  in  tones  of  voice  adapted 
to  excite  ill-will  in  the  child.  Delicate  praise  is  inspiring, 
and  is  as  much  a  duty  as  faithful  rebuke.  A  cliild,  espec- 
ially as  it  advances  in  years,  should  be  respected,  as  well 
as  loved ;  and  should  be  loved,  as  well  as  taught  to  love 
and  obey. 

But  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord.-^-To  bring  up  a  cJiild,  is  to  educate  it,  or  to  train  it; 
not  only  to  guard  it  from  folly  and  evil,  but  to  teach  it  to 
guard  itself,  and  by  every  possible  means  to  fit  it  for  its 
future  sjiheres  of  activity.  Everything  that  has  growth 
must  be  nourished,  —  the  jslant,  the  young  animal,  the 
human  body,  and  soul;  and  each  must  be  nourished  ac- 
cording to  its  natui-e.  Some  parents  make  little  distinc- 
tion between  the  nurture  of  their  own  offspring  and  that 
of  their  young  animals.  It  comprehends  little  more  than 
food  and  shelter.  The  soul  must  be  nurtured  by  knowl- 
edge and  discipline.  The  discipline  of  the  intellect  must 
differ  fi-ora  that  of  the  heart,  out  of  which  is  to  be  formed 
tlie  moral  character.  While  the  nurture  of  the  body  and 
of  the  intellect  are  important,  and  the  responsibility  of  the 
parent  in  respect  to  them  serious,  that  of  the  spiritual  man, 
the  moral  and  religious  affections  and  habits,  are  unspeak- 
ably most  important.  Those  require  religious  culture, — 
the  nurture  and  admonition  of  the  Lord.    In  such  nurture 


CiiAP.  VI.  5—9.  EPIIESIANS.  211 

the  cliikl  is  not  only  to  be  taught  the  character  and  will  of 
the  Lord,  but  is  to  be  trained  to  do  what  the  Lord  re- 
quires. No  domestic  education  short  of  that  which  is 
eminently  religious,  will  be  pleasing  to  God,  or  fit  the  child 
for  its  destiny  in  either  world. 


RELATIVE   DUTIES    OP   SERVANTS   AND   MASTERS. 

Verses  5 — 9.  Servants,  be  obedient  to  them  that  are 
your  masters  according  to  the  flesh,  with  fear  and 
trembling,   in   singleness   of    your   heart,  as  unto 

6  Christ ;  not  with  eye-service,  as  men-pleasers ;  but 
as  the  servants  of   Christ,  doing  the  will  of  God 

7  from  the  heart ;  with  good  will  doing  service,  as  to 

8  the  Lord,  and  not  to  men  :  knowing  that  whatsoever 
good  thing  any  man  doeth,  the  same  shall  he  receive 

9  of  the  Lord,  whether  he  be  bond  or  free.  And,  ye 
masters,  do  the  same  things  unto  them,  forbearing 
threatening:  knowing  that  your  Master  also  is  in 
heaven;  neither  is  there  respect  of  persons  with 
Him. 

Servants^  in  this  passage,  means  bondmen  or  slaves,  in 
distinction  from  hired  servants,  blasters  means  their  own- 
ers ;  not  merely  employers,  but  legal  possessors.  Accord'uKj 
to  the  fleshy  means  their  physical  condition,  in  distinction 
from  the  soul,  which  nothing  can  enslave  except  sin.  The 
master  had  a  legal  right  to  the  time,  labor,  and  obedience 
of  his  slave.  He  had  neither  the  legal  right  nor  the  power 
to  dictate  what  tempers  of  heart  he  should  cherish,  or  the 
motives  by  which  he  should  be  actuated.  He  could  not 
command  the  personal  love  and  resi)ect  of  his  slave,  if  he 


212  COMMENTARY.  Chap.  VI.  5— 9. 

did  not  deserve  it;  nox*  even  then,  only  as  it  was  the  free 
exercise  of  the  shave.  It  is  not  in  the  power  of  the  master 
to  ])revent  Iiis  slave  from  loving  God,  or  worshipj^ing  Him  in 
spirit  and  in  truth,  or  believing  in  Christ.  But  the  master 
has  the  legal  right  and  the  power  to  require  his  slave  to  gird 
himself  SlW^  serve  him.  In  his  submission,  the  slave  lays  the 
master  under  no  obligations.^  Such  Avas  the  law  of  the  Ro- 
man government,  under  which  the  apostle  lived.  With  it 
the  apostle  did  not  interfere  any  more  than  he  did  with 
many  other  acts  of  civil  injustice.  The  kingdom  he  labored 
to  establish  was  not  of  this  world ;  but  its  principles,  per- 
vading society  like  leaven,  were  to  regenerate  it, — to  under- 
mine cruelty,  or  to  enable  the  injured  to  endure  their  wrongs 
with  patience  and  forgiveness.  He  therefore  instructs  the 
slave  on  the  jjoints  where  he  had  freedom,  —  as  to  the 
temper  of  his  heart,  and  his  motives ;  to  submit  to  his  " 
condition,  right  or  icrong,  as  a  Christian,  with  sincerity;  — 
in  singleness  of  heart,  as  unto  Christ ;  not  xcith  eye-service, 
as  nien-pleasers,  hut  as  the  servants  of  Christ,  doing  the 
will  of  God  from  the  heart:  with  good  xoill  doing  service 
(that  is,  serving  his  master),  as  to  the  Lord,  and  not  to 
men.  —  Servants  were  to  obey  Vf'iih  fear  and  trembling,  not 
resisting,  knowing  that  they  were  in  the  hands  of  their 
masters,  who  had  power  to  inflict  physical  suffering ;  still, 
they  were  to  do  it  religiously,  which  was  a  freedom  out  of 
the  reach  of  the  most  cruel  master. 

The  expression  singleness  of  heart,  claims  a  moment's 
exj^lanation.  It  does  not  mean  that  one  motive  only  must 
lodge  in  the  mind  at  once,  and  influence  it  to  obedience. 
There  may  be  several  motives :  a  regard  to  the  authority 
of  God,  and  to  His  glory ;  the  constraining  love  of  Christ; 
an  honest  desire  to  promote  the  interests  of  the  master, 

1  Luke  xvii.  7 — 9. 


Chap.  VI.  5—9.  EPIIESIANS.  213 

kind  or  cruel ;  a  desire  to  set  .1  Christian  example  to  his 
fellow-servants,  and  thus  to  let  his  light  shine ;  or,  finally, 
the  approval  and  j)eace  of  his  own  soul,  and  what,  as  a  re- 
ward^ he  should  receive  of  the  Lord.^  All  these  would  be 
rel'Kjlous  ;  and,  though  varied  and  comiDlex  in  one  respect, 
might  all  act  in  unison  at  the  same  time,  and  in  this  sense 
be  singleness  of  hearty  —  without  duplicity  or  hypocrisy ; 
not  professing  what  he  did  not  honestly  perform. 

In  the  eighth  verse  the  impartiality  of  God  (or  of  the 
Lord,  that  is,  of  Christ)  is  set  forth  as  an  encouragement 
to  the  faithful  discharge  of  his  duties  as  a  slave :  Knoio- 
ing  that  tohatsoever  good  thing  any  man  doeth,  the  same 
shall  he  receive  of  the  Lord,  whether  Ae  be  bond  or  free.  — 
The  promise  is  universal — any  man.  Whatsoever  good 
thing. — Every  act  of  usefulness  religiously  performed  shall 
be  rewarded,  or  the  author  shall  receive  of  the  Lord  cor- 
responding good  —  the  divine  favor.  For  reasons  best 
known  to  Infinite  Wisdom,  men  are  jolaced  in  this  life 
under  circumstances  diversified  and  unequal.  Their  con- 
ditions are  not  only  unlike,  but  unequal.  Health  and  fee- 
bleness, Avealth  and  poverty,  flxme  and  obscurity,  liberty 
and  bondage,  are  only  a  few  of  the  many  inequalities  in 
human  society.  Injustice  may  underlie  or  mingle  with 
any  and  all  of  these  inequalities.  The  man  defrauded  by 
his  shrewder  neighbor  may  feel  the  injustice,  but  he  is 
required  to  feel  it  as  a  Christian.  The  slave  may  know 
and  feel  the  injustice  of  his  bondage,  but  he  is  exhorted 
by  the  apostle  to  act  as  a  Christian.  We  ourselves  can 
see  some  of  the  reasons  for  this  diversity,  both  as  dis- 
pensed by  God,  and,  by  His  permission,  as  inflicted  by  man. 
Great  moral  ends  are  frequently  accomplished  in  this 
world  of  probation  and  of  moral  discipline.     But  it  is 

1  Eph.  vi.  8. 


214  COMMENTARY.  Chap.  VI.  5—9. 

sufficient  that  we  are  assui*ed  that,  in  the  future  life,  virtue 
and  piety  shall  be  rewarded  according  to  character,  and 
not  to  rank  or  condition,  whether  bond  or  free.  There  can 
be  no  doubt  that  Lazarus,  in  the  bosom  of  the  patriarch, 
often  adores  divine  Goodness  and  Wisdom,  in  not  giving 
him  in  this  life  the  treasures  of  Dives  —  for  that  poverty 
and  lowly  condition  which,  through  grace,  chastened  his 
heart,  and  fitted  him  for  the  bliss  and  exaltation  of  the 
saints  in  light. 

Verse  nine  enforces  the  correlative  duties  of  masters 
with  the  same  explicitness,  and  from  corresponding  re- 
ligious motives.  And  ye  masters  do  the  same  things  unto 
them ;  that  is,  fulfil  your  relative  duties  to  your  servants 
with  the  same  exactness,  and  from  the  same  motives,  —  to 
please  God.  Give  watch-care  and  protection ;  healthful  and 
sufficient  sustenance  ;  comfortable  and  becoming  apparel ; 
kindness  in  sickness  ;  firmness,  yet  gentleness  in  authority. 
As  they  minister  to  your  physical  wants  and  general  com- 
fort, so  do  you  regard  their  intellectual  and  spiritual  neces- 
sities. God  has  endowed  them  as  He  has  the  rest  of  the 
race,  and  as  He  has  not  irrational  animals,  with  an  instinct- 
ive desire  for  hnoxoledge.  Gratify  that  desire,  by  opening 
to  them  suitable  sources  of  information.  Above  all,  they 
are  accountable  creatures,  and  capable  of  communion  and 
fellowship  with  the  nnseen  and  infinfte  Jehovah.  Give 
them,  therefore,  the  means  of  knowing  the  spiritual  treas- 
ures of  His  word ;  the  precepts  of  the  gospel ;  its  condi- 
tions of  life,  and  its  blissful  and  sustaining  hojies.  This 
would  be  doing  the  same  things  to  them,  and,  obviously, 
nothing  less  would  be.  Forbearing  threatening,  refers  to 
an  nnkindness  and  injustice  to  which  the  master's  relation 
to  his  slave  makes  him  specially  liable.  Power  engenders 
haughtiness.     The  faults,  and  sometimes  even  the  virtues. 


CiiAP.  VI.  5— a.  EPHESIANS.  215 

of  the  slave,  excite  hatred,  revenge,  and  cruelty.  Such 
are  admonished  of  their  own  accountability  to  the  Judge 
of  all.  knowing  that  your  Master  also  is  in  heaven.  — 
Whatever  may  be  the  legal  right  of  the  master  to  the 
possession,  obedience,  and  service  of  his  servant,  God  has 
an  infinitely  higher  claim  on  the  master  himself.  He  is 
his  Creator,  and  therefore  his  owner;  and  as  on  the  gi-ound 
of  ownership  he  claims  the  right  to  dictate  to  his  servants, 
Avho  are  his  fellow-men  and  felloxo-servants  to  God.,  God's 
right  and  the  master's  responsibility  to  Him  are  infinitely 
more  comprehensive  and  solemn.  The  final  judgment 
will  be  impartial.  Neither  is  there  respect  of  persons  xcith 
Him.  —  Instead  of  overlooking  the  rights  of  the  slave,  or 
the  master's  cruelty,  or  even  his  neglect  of  kindness,  He  will 
be  exact  and  impartial.  They,  all  they,  who  plough  iniquity 
and  sow  wickedness,  shall  reap  the  same.^  And  much 
will  be  required  of  him  to  Avhom  much  is  given.  The 
impartiality  of  God  is  one  of  His  most  adorable  perfec- 
tions—  absolute  justice  associated  with  equal  benignity. 
This  ought  to  render  the  rich  intelligent  and  powerful, 
humble  and  careful.  Such  should  do  justly,  love  mercy, 
and  walk  humbly  with  God.^  Poverty,  and  ignorance,  and 
bondage,  are  not  grounds  of  merit ;  but  the  Lord  will  hear 
their  cry,  and  visit  them. 

In  these  remarks  we  have  admitted  the  legal  right  of 
the  master  to  his  slave  as  property.,  to  be  disposed  of 
largely  at  his  will.  We  have  said  nothing  of  the  moral 
right.  The  passage  does  not  of  itself  require  us  to  do  so: 
yet  it  is  a  question  of  great  importance,  involving  serious 
obligations.  It  excites  strong  instinctive  feelings,  and 
must  address  the  conscience  of  every  honest  slave-owner. 

In   respect   to  the   moral    character  of  slavery,   a   few 

I  Job.  iv.  8.  2  Micah  vi.  8. 


216  COMMENTARY,  Chap.  VI.  5-9. 

points  are  obvious,  and  every  mind  free  from  prejudice 
must  acknowledge  them. 

The  apostle  does  not  denounce  or  prohibit  the  relation 
as  morally  wrong.  The  same  is  true  of  the  Scriptures 
generally. 

The  slave  is  exhorted  to  conduct  as  if  his  bondage  Avere 
just ;  and  the  master  as  'If  his  jDossession  was  right  in 
itself,  as  well  as  legal.  Paul,  as  well  as  the  other  inspired 
teachers,  found  slavery  already  existing  as  a  civil  institu- 
tion, legally  acknowledged  and  pi'otected.  They  did  noth- 
ing, either  bt/  pi^ecejyt  or  bi/  example,  to  sustain  and  per- 
petuate it.  The  j^rohibition  of  it  would  have  been  direct 
ojjposition  to  the  civil  government,  as  opposition  to  no 
other  sin  would  have  been.  Civil  society  would  have 
been  so  convulsed  by  no  other  prohibition.  Civil  war  and 
bloodshed  would  not  follow  the  prohibition,  by  the  Chris- 
tian church,  of  polygamy;  but  probably  would  have  fol- 
lowed, had  slaves  been  taught  that  they  might  leave  their 
masters,  or  had  masters  been  required  to  manumit  their 
slaves.  This  came  under  the  common  duty  (often  involv- 
ing perplexed  questions)  of  submission  to  authorized  gov- 
ernment. 

Again:  slaves  were  taught  —  as  instinct  teaches  —  that 
bondage  was  an  evil,  and  that  liberty  was  to  be  preferred. 
In  1  Cor.  7  :  20 — 24,  slaves  are  instructed  not  to  seek  free- 
dom by  violence,  nor  to  be  unduly  unhappy  under  their 
condition ;  but  to  use  their  freedom  if  they  could  obtain 
it  j)roperly.  Let  every  man  abide  in  the  same  calling 
wherein  he  was  called ;  but  if  thou  mayest  be  made  free, 
%ise  it  rather.  The  word  of  God  thus  acknowledges  the 
natural  desire  for  freedom,  and  that  it  is  preferable  to 
bondage.  Dugald  Stewart  (in  his  treatise  on  ''Active  and 
Moral  Powers")  says  of  slaveiy,  it  "mortifies."     It  is  man- 


CiiAP.  VI.  10— 17.  EPIIESIANS.  217 

ifestly  an  unnatural  degradation  of  the  soul  of  man,  to  be 
endured  only  from  necessity,  either  of  force  or  of  Chris- 
tian duty.  Now,  if  freedom  is  a  blessing  in  itself,  when 
not  abused,  and  there  is,  as  all  feel  there  is,  a  natural, 
and  often  irrepressible  desire  in  the  heart  of  man  for  it, 
so  strong  that  it  requires  the  most  solemn  religious  mo- 
tives to  submit  to  bondage;  if  slavery  " mortifies "  us, — 
then,  benevolence,  not  to  say  Christian  love,  must  con- 
strain the  owner  to  do  all  he  can  to  secure  for  his  own, 
and  for  all  slaves,  their  freedom,  together  with  all  the 
benefits  connected  Avith  it.  These  benefits  must  include 
both  this  life  and  the  future.  The  love  of  Christ  must 
sap  the  foundations  of  any  institution  in  which  there  is 
liable  to  be  so  much  selfishness,  wrong,  and  cruelty. 


THE    GOSPEL   ARMOR. 

The  epistle,  from  tlic  beginning  of  Cliapter  IV.  to  this  point,  is  Occupied 
in  an  exhortation  to  right  tempers  of  heart,  and  to  the  practice  of  specific 
duties.'  To  be  able  to  discharge  these  duties,  the  Ephesian  Christians 
are  exhorted  to  seek  the  requisite  strcngtli  In'  putting  on  the  panoply  of 
God. 

Ycrscs  10 — 17.     Finally,  my  brethren,  be  strong  in  the 

11  Lord,  and  in  the  power  of  His  might.  Put  on  the 
whole  armor  of  God,  that  ye  may  be  able  to  stand 

12  against  the  wiles  of  the  devil.  For  we  wrestle  not 
against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  spiritual  wickedness  in  high 

13  places.  "Wherefore  take  unto  you  the  whole  armor 
of  God,  that  ye  may  be  able  to  withstand  in  the  evil 

1  See  Analysis,  p.  118. 

19 


218  COMMENTARY.  Chap.  VI.  10—17. 

14  day,  and  having  done  all,  to  stand.     Stand,  there- 
fore, having  your  loins  girt  about  with  truth,  and 

15  having  on  the  breast-plate  of   righteousness :   and 
your  feet  shod  with  the  preparation  of  the  gospel  of 

16  peace ;  above  all,  taking  the  shield  of  faith,  where- 
with ye  shall  be  able  to  quench  all  the  fiery  darts  of 

17  the  wicked.     And  take  the  helmet  of  salvation,  and 
the  sword  of  the  Spirit,  which  is  the  word  of  God. 

ANALYSIS 

The  Christian's  condition  in  this  life  is  one  of  conflict.  —  This  conflict 
is  one  both  of  assault  and  of  defence.  —  In  this  paragraph  it  is  con- 
sidered chiefly  in  respect  to  the  defence.  —  The  exhortation  is  to  with- 
stand the  opposition  made  by  superhuman  foes. —  To  do  this  success- 
fully requires  personal  strength,  and  an  appropriate  armor.  —  This 
strength  is  to  be  found  in  Christ,  v.  10. —  The  armor,  here  described, 
metaphorically,  is  furnished  by  God,  i^s.  11,  13,  17. —  This  panoply 
consists  of —  Truth,  or  the  Word  of  God,  vs.  14,  17  —  and  in  those 
gracious  exercises  of  heart,  winch  are  the  peculiar  experience  of  the 
Christian,  viz.:  Girded  ivith  Truth;  —  having  for  a  breast-plate, 
Righteousness;  —  the  feet  shod  7vith  the  p>reparation  of  the  Gospel 
of  Peace ;  —  Faith  as  a  shield ;  —  the  helmet  of  salvation ;  and 
sword  of  the  Spirit,  which  is  the  Word  of  God.  —  These  are  not 
only  indispensable  to  a  successfid  conflict  loith  our  powerfid  adver- 
saries, but  they  are  our  duties,  and  hence  the  ground  of  the  exhorta- 
tion.—  Here  we  see,  as  everyiohere,  that  dependence  on  God  does  not 
lessen  our  obligations. —  All  spiritual  blessings  are  equally  a  gift  and 
an  acquisition. 

I.  The  Christian's  personal  strength  is  to  be  found  in 
Christ,  verse  10.  Finally^  my  brethren.,  he  strong  in  the 
Lord  and  in  the  potcer  of  His  might.  The  strength  here 
required  is  the  force  of  religious  i')rinciple.  Its  source  is 
Christ.     There  is  in  some  minds  a  constitutional  firmness, 


Chap.  VI.  10-17.  E  P  II  E  S  I  A  N  S  .  219 

the  live  oak  of  the  soul,  neither  feeble  nor  fickle.  But 
something  more  than  constitutional  firmness  is  needed  to 
lead  a  consistent,  persevering,  directly  onward,  Christian 
life;  neither  halting  because  wearied  in  well-doing,  nor 
turned  aside  by  allurements ;  neither  intimidated  nor 
beaten  back  by  opposition.  Strength  for  this  is  found  only 
in  Christ,  in  the  power  of  His  might ;  that  is,  by  His  mighty 
l)ower.^  The  distinction  between  what  is  natural,  as  an 
original  endowment  of  the  soul  which  God  gives  in  great 
variety  to  men,  as  a  sovereign  Creator,  and  that  special, 
gracious  endowment  of  soul  attending  regeneration,  or  God 
working  in  us  to  will  and  to  do., — in  the  soul's  being  con- 
strained by  faith  Avhich  works  by  love,  or  the  same  idea 
expressed  in  other  words,  constrained  by  the  love  of  Christ, 
—  is  everywhere  explicitly  tauglit  in  the  Bible.  Whatever 
constitutional  peculiarities  there  may  be  among  men,  there 
is  no  such  natural  difi^erence  as  grace  makes,  lie  is  igno- 
rant of  his  own  weakness,  who  feels  strong  except  in  the 
Lord,  and  in  the  power  of  His  might. 

II.  The  armor  hei-e  described  is  furnished  by  God,  of  God, 
vs.  11.  Put  on  the  whole  armor  of  God,  not  to  the  exclusion 
of  Christ,  from  whom,  in  the  preceding  verse,  we  are  taught 
we  derive  our  spiritual  strength,  but  from  God  in  Clirist. 
The  whole  armor,  means  the  varied  gracious  aids,  whicli  are 
not  only  defensive,  but  instruments  of  returning  the  as- 
saults of  tlie  foe,  and  of  beating  him  back  to  his  utter  over- 
throw. Tlie  nature  of  the  armor  is  fitted  to  the  character 
of  the  adversaries  witli  which  the  Christian  contends. 

Verses  11, 12.  The  idles  of  the  devil.  For  we  icrestle  not 
against  flesh  and  blood,  but  against  2)'>'incipalities,  against 
poicers,  against  the  rulers  of  the  darkness  of  this  xoorld, 
against  spiritual  wickedness  in  high  places. — Tlie  foe  with 

1  See,  al.'O,  2  Tim.  ii  1. 


220  COMMENTARY.  Chap.  VI.  10—17. 

which  the  believer  grapples  has  not  only  strength,  but  ma- 
lignity and  subtlety.  What  a  conflict  must  be  that  of  the 
Christian,  who  has  to  contend  with  foes  of  superhuman 
power,  influenced  by  a  hatred  of  God,  and  of  all  holiness ; 
who  delight  in  the  misery  they  inflict,  as  well  as  in  the 
wickedness  which  they  instigate,  all  under  the  direction  of 
a  wily,  deceitful  cunning,  which  ceases  not  in  efforts  to 
ensnare  the  souls  of  men!  Our  conflict  is  not  ordinarily, 
or,  as  to  its  princij^al  danger,  with  the  jDhysical  force  of 
men,  which,  however  malignant  and  cruel,  is  comparatively 
weak.  We  icrestle  not  against  flesh  and  blood,  as  two 
wrestlers  strive  for  mastery,  but  against  principalities,  etc.^ 
It  is  a  general  designation  of  the  higher  orders,  the  most 
influential  of  fallen  angels.  The  terms  principalities,  poio- 
ers,  and  riders,  imply  aKthority,  with  which  they  are  in- 
vested through  their  suj^erior  strength,  if  not  through  their 
superior  malignant  zeal.  Such  rule  over  the  darkness  of 
this  loorld — a  metaphorical  designation  of  human  deprav- 
ity and  ignorance.  Though  Satan  is  the  prince,  the  chief 
of  this  dark  dominion,^  to  cast  out  whom  Christ  came, 
there  are  under  his  influence,'  and  in  league  with  him, 
legions,  including  many  in  authority.  Satan  is  most  graph- 
ically represented  here  as  marshalling  his  hosts  against  the 
Lord  and  His  people.  These  constitute  the  spiritual  wiched- 
ness  in  high  places,  against  which  tlie  believer  is  to  contend; 
who,  both  in  their  sujDcrior  capacites  and  exalted  sj^heres, 
seek  by  every  possible  means  of  malignant  energy  and 
deceit  to  hinder  our  obedience  to  God,  and  to  thwart  Ilis 
designs  of  love  and  mercy.  To  be  able,  therefore,  to  stand 
against  these  wiles^  to  withstand  in  the  evil  dag, — the  day 
of  assault  and  temptation,  —  and,  having  done  all,  to  stand ;^ 

1  See  notes  on  chapter  II.  2.  3  Eph.  vi.  11. 

2  John  xii.  31.  4  Eph.  vi.  13. 


Chap.  VI.  10— 17.  EPHESIANS.  221 

ill  sjiite  of  all  opposition,  and  in  the  nse  of  all  mean.s  of 
defence,  to  remain  nnvanquishecl  and  unmoved,  your  enemy 
foiled, — take  ^(nto  you^  put  on,  the  whole  armor  of  God} 

The  following  specifications  of  the  different  parts  of  this 
panoply  Avhich  God  furnislies  the  believer,  is  metaphorical, 
and  historical,  and  persuasive,  rather  than  analytical. 

1.  jStand,  therefore,  having  your  loins  girt  about  vyifh 
truth?  —  The  orientals,  that,  in  running  or  laboring,,  they 
might  not  be  encumbered,  girded  their  flowing  garments 
around  their  loins,  and  were  thus  prepared  for  any  effort  or 
emergency.  Christians  are  to  gird  themselves  with  truth  ; 
that  is,  to  be  prepared  for  any  onset  of  Satan  with  some 
suitable  portion  of  divine  truth,  as  Christ  was  iu  His  temp- 
tation in  the  wilderness.  See  these  three  several  tempta- 
tions of  Christ  recoi-ded  in  Matt.  4 : 1 — 11.  Each  was  met 
by  a  passage  of  Scripture,  each  was  warded  off  by  the 
force  of  truth.  Such  truths  not  only  silence  the  adversary, 
but  strengthen  the  inner  man.  Hence  the  exhortation  of 
the  apostle,^  "  Let  the  word  of  Christ  dwell  in  yoi^richly." 
It  will  brace  up  the  soul  as  the  girdle  does  the  loins. 

2.  The  second  specification  is  the  hrea&t-plate :  having 
on  the  hreast-plate  of  righteousness}  —  The  breast-plate, 
or  thorax,  was  a  covering  in  two  parts,  extending,  behind 
and  before,  from  the  neck  down  to  the  limbs,  to  protect 
the  body  from  blows  or  missile  weajions.  The  Christian's 
breast-plate  is  his  righteousness.  This  may  mean  con- 
scious innocency  when  wrongly  accused  —  as  Christians 
often  are — by  men  unenlightened,  and  thus  incapable  of 
appreciating  the  purity  of  religious  motives.  It  may 
mean  the  peace  of  a  "good  conscience,"  that  support  of 
the  witness  within,  of  honesty  toward  man,  and  sincere 
piety  toward  God ;  or  it  may  mean,  as  it  probably  does, 

1  Eph.  vi.  11—13.  2  Eph.  vi.  14.  3  Col.  iii.  IG.  4  Eph.  vi  14. 

19* 


222  COMMENTARY.  Chap.  YI.  10—17. 

tlio  righteousness  of  God  in  Christ.  In  1  Thessalonians 
5  :  8,  it  is  called  the  breast-plate  of  faith  and  love.  This 
implies,  necessarily,  the  merits  of  Christ,  —  His  gratuitous 
and  justifying  righteousness,  furnished  by  God  in  Christ, 
available  by  "faith  which  works  by  love."  "Who  is  He 
that  conderaneth  ?  It  is  Christ  that  died ;  yea,  rather, 
that  is  risen  again,  who  is  ever  at  the  right  hand  of 
God,  who  also  maketh  intercession  for  us."  ^  This  is  not 
our  own  righteousness,  but  the  "  righteousness  of  God 
by  faith,"  in  which  Paul  trusted,^  and  which  will  enable 
the  soul  to  stand  unmoved  against  the  denunciations  of 
the  law,  the  accusations  of  conscience,  or  the  assaults  of 
Satan.  We  do  not  here  refer  to  the  personal  righteous- 
ness of  Christ  as  "  without  sin,"  but  to  the  moral  efficacy 
of  His  obedience,  sufferings,  and  humiliation,  which  is 
communicable,  and  is  the  ground  of  our  being  "  accepted 
in  the  Beloved."^ 

3.  And  your  feet  shod  vnth  the  preparation  of  the  gos- 
pel of  p^ace.  —  The  Christian  must  be  in  readiness,  or  pre- 
pared^ as  the  earnest  traveller  whose  sandals  are  on  and 
tied,  having  in  the  moment  of  setting  out  on  his  journey 
no  delay  or  confusion,  but  ready  to  start  alike  with  compos- 
ure and  alacrity.  Or,  as  the  idea  is  that  of  conflict,  allu- 
sion is  more  probably  to  the  "  nailed  shoes  of  the  Roman 
soldiers,"  which  covered  and  protected  the  whole  foot. 
Alacrity,  however,  is  the  chief  idea  in  the  peace  of  the 
gospel.  The  gospel  fills  the  mind  of  the  believer  with  a 
cheerfulness  indisi^ensable  to  the  successful  discharge  of 
Christian  duty.  God  says  to  His  people,  "Ye  shall 
go  out  with  joy;"*  and  "  The  joy  of  the  Lord  is  your 
strength.''^  ^ 

1  Rom.  viii.  34;  Jer.  xxiii.  6.  3  Eph.  i.  6.  5  Neh.  vjii.  10. 

2  Phil.  iii.  8,  9.  •»  Isaiah  Iv.  12. 


Chap.  VI.  10—17.  E  P  HE  S I A  N  S .  223 

4.  Above  all,  taking  the  shield  of  faith,  xcherehr/  ye 
shall  be  able  to  quench  all  the  fieri)  darts  of  the  wicJced.  — 
A  shield  is  a  ^veapon  not  worn  like  the  thorax,  but  held  in 
the  hand,  and  interposed  skilfully  as  the  missile  is  seen 
approaching.  The  shield,  or  buckler,  often  had  a  "  boss," 
thick  and  impenetrable  at  the  centre,  —  a  protuberance  by 
which  the  darts  of  the  enemy  were  turned  aside  and  fell 
harmless.  This  is  to  be  added  to  the  parts  of  the  armor 
already  mentioned ;  above  all. — Faith  is  the  material;  and 
truth  being  the  exciting  cause  of  this  faith,  it  is  a  mental 
exercise  —  a  Christian  grace  and  duty.  Faith  is  an  active 
grace.  Working  by  love,  it  constrains  the  believer  to 
zealous  activity.  By  it  the  soul  is  urged  to  every  good 
work.  But  here,  it  is  regarded  as  a  defensive  weapon  —  a 
shield  to  protect  the  believer  from  the  assaults  of  Satan. 
Whereioith  ye  shall  be  able  to  quench  cdl  the  fiery  darts  of 
the  loicked.  —  This  expression,  darts  of  the  hoicked  [one], 
though  it  includes  indirectly  all  temptations  and  allure- 
ments, whether  addressed  to  us  by  our  circumstances,  or 
by  wicked  men  or  subordinate  wicked  spirits,  —  refers  em- 
phatically to  the  devil,  the  wicked  one,  who,  both  person- 
ally and  by  inspiring  his  subordinate  agents,  is  ever  laboi-- 
ing  to  draw  away  from  the  path  of  life  the  disciples  of 
Christ.  His  rnalevolence  is  exerted  against  the  faithful- 
ness, the  hopes,  and  the  peace  of  the  saints.  This  ma- 
levolence is  expressed  in  the  terms  fiery  darts,  either 
because  the  arrows  had  been  lighted  to  a  flame,  or  be- 
cause, dipped  in  poison,  they  inflamed  the  wound  inflicted. 
Both  were  the  practice  in  savage  warfare ;  and  Satan  is 
even  more  malignant  and  savage.  He  delights  not  only 
in  the  sin  of  believers,  but  in  their  anguish.  The  Chris- 
tian, though  conscious  of  sin  and  of  his  desert  of  God's 


224     '  COMMENTARY.  Chap.  VI.  10—17. 

displeasure,   has    "peace   in    believing."        Christ   is   our 
peace.^     Faith  in  Christ  quenches  these  fiery  darts. 

5.  And  take  the  helmet  of  salvation.  —  This  is  the  fifth 
specification  of  the  Christian's  ar-mor.  The  helmet  serves 
a  double  pui'pose  —  as  an  ornament  and  as  a  defence. 
Practical  godliness  is  an  ornament.  He  who  is  clothed 
with  salvation  is  morally  beautiful.  In  this  passage,  sal  ca- 
tion is  said  to  be  the  helmet.  In  1  Thess.  5 :  8,  the  hope  of 
salvatio)i  is  said  to  be  the  helmet,  which  is  obviously  the 
idea  here.  The  salvation  itself  beautifies :  the  hope  of  it 
sustains  and  elevates  the  soul,  inspiring  it  with  confidence 
and  joy.^  I  will  greatly  rejoice  in  the  Lord,  my  soul  shall 
be  joyful  in  my  God ;  for  He  hath  clothed  me  with  the  gur- 
onents  of  salvation.,  He  hath  covered  me  with  the  robe  of 
righteousness,  as  a  bridegi'oom  decketh  himself  with  orna- 
ments, and  as  a  bride  adorneth  herself  with  her  jewels.'^ 
See  also  the  inspiring  influence  of  this  hope  of  salvation 
described  in  Rom.  5  : 5,  '-'-Hope  maketh  not  ashamed.,  be- 
cause the  love  of  God  is  shed  abroad  in  the  heart  by  the 
Holy  Ghost  which  is  given  unto  us."  In  this  passage  the 
conscioicsness  of  God''s  love  to  the  believer  makes  him 
assured  and  bold.  Salvation  gives  beauty  without,  and 
consolation  within.  But  the  helmet  is  not  only  the  sym- 
bol of  beauty  and  joy,  it  is  a  defence,  worn  ordinarily 
by  horsemen  to  protect  the  head  from  the  broadsword. 
The  believer's  ground  of  hope  is  the  salvation  of  Christ. 
By  grace  we  are  saved.  This  doctrine  is  his  helmet. 
Because  I  live,  ye  shall  live  also.  My  grace  shall  be 
sufticient  for  you..  Strength  shall  be  equal  to  your  day. 
These  are  promises  of  salvation,  and  they  ave  the  be- 
liever's helmet. 

6.  And  the  sioord  of  the  Spirit,  which  is  the  xoord  of 

1  Eph.  ii.  14.  2  Kom.  xv.  13.  3  Isaiah  l.vi.  10. 


CiiAP.  IV.  10—17.  EPIIESIANS.  225 

Gocl^  is  the  last  article  of  the  armor  mentioned,  and  com- 
pletes the  believer's  panoply.  Tlie  ^cord  of  God  is  the 
sword  which  the  Sjiirit  furnishes.  The  Bible  is  an  inspired 
revelation.^  The  power  of  this  word  is  implied  in  its 
being  called  a  stoord.  The  word  is  quick  and  powerful, 
sharper  than  any  two-edged  sword,  piercing  even  to  the 
dividing  asunder  of  soul  and  spirit,  etc.^  It  is  not  only 
truth  with  which  the  believer  girds  himself^  but  the  all- 
conquering  instrument  which  is  furnished  by  the  Spirit, 
and  therefore  infallible,  and  put  into  the  band  of  the  Chris- 
tian, which  hand  is  also  nerved  to  wield  it  by  the  same 
Spirit.  It  overcomes  and  destroys  all  opposition  —  it 
changes  the  heart ;  and  so  God  makes  his  enemies  willing 
in  the  day  of  His  power. 

The  imjiortance  of  abundant  and  correct  religious  in- 
struction is  thus  made  obvious.  An  able,  instructive  min- 
istry; in  early  life,  correct  Sabbath-school  instruction;  the 
daily  habit  in  the  family  of  imparting,  incidentally  and 
industriously,  the  teachings  of  the  word  of  God,  —  are 
blessings  rarely,  if  ever,  duly  valued.  Such  instruction  will 
overcome  evil  —  it  will  win  a  crown  of  life ;  and  he  who 
thus  teaches,  arms  others  with  a  weapon  mighty  to  conquer. 

We  have  thus  completed  the  description  of  the  believer's 
panoply,  the  lohole  armor  of  God.  In  review  it  Mill  be 
seen  that  it  is  external  and  internal.  Truth,  the  v:ord  of 
God — that  is,  the  sicord — is  furnished  from  without;  the 
rest  consists  in  the  exercises  of  the  believe?\  and  is  wrought,  so 
far  as  it  is  grace,  in  the  soul.  And  all  internal  and  external, 
botli  the  personal  strength  and  the  armor,  are  from  the 
Lord.  In  whatever  light  the  inspired  writers  view  the  gos- 
pel, there  are  certain  essential  elements  always  visible  and 
prominent.     Religion  is  both  a  gift  and  a  duty  ;  something 

1  2  Peter  i.  21.  2  lleb.  iv.  12.  3  Eph.  vi  U. 


226  COMMENTARY.  Chap.  VI.  J  8-20. 

to  be  received  and  to  be  done.  It  is  a  life  of  action  and  of 
conflict,  yet  consisting  in  and  springing  from  the  affections 
and  tempers  of  the  heart. 


EXHORTATION   TO   PRAYER. 

Verses  18 — 20.  Praying  always  with  all  prayer  and 
supplication  in  the  Spirit,  and  watching  thereunto 
with  all  perseverance  and  supplication  for  all  saints ; 

19  and  for  me,  that  utterance  may  be  given  unto  me, 
that  I  may  open  my  mouth  boldly ;  to  make  known 

20  the  mystery  of  the  gospel,  for  which  I  am  an  am- 
bassador in  bonds;  that  therein  I  may  speak  boldly 
as  I  ought  to  speak. 

ANALYSIS. 

The  subjects  of  prayer,  all  saints,  v.  18. — for  himself  in  particular, 
V.  19.  —  The  objects,  blessings  in  general  for  all  saints  ;  for  himself, 
that  he  may  preach  as  he  ought,  ii.  20.  —  All  kinds  of  prayer;  habit- 
ual, ahcays  toalching  for  occasions ;  relying  uj)on  and  actually 
under  the  influence  of  the  Spirit,  v.  18. 

I.  The  subjects  of  om-  i:)rayers  mentioned  are  all  samts. 
In  1  Tim.  2:1,  prayer  is  enjoined /br  all  men,  which  is  an 
obvious  duty ;  but  here  —  not  to  the  exclusion  of  others, 
but  because  the  object  suggested  this  limited  view  —  for 
the  saints,  with  special  reference  to  liimself,  as  one  of  tliem. 

II.  The  object  of  the  prayer,  so  for  as  all  saints  arc  con- 
cerned, is  left  general ;  from  the  nature  of  the  case,  how- 
ever, embracing  all  spiritual  blessings  in  Clirist  Jesus.  To 
confine  it  to  their  need  of  divine  aid  in  tlie  successful  use 


Chap.  YI.  18-20.  EPIIESIANS.  22T 

of  the  jxanoply  just  desci-ibed,  is  -without  warrant;  thougli 
tliis  was  doubtless  an  essential  object.  So  far  as  liis  own 
needs  were  an  object,  they  are  specified.  That  he  who  had 
a  dispe>isatio7i  of  the  grace  of  God ;  who  had  been  made  a 
minister  according  to  the  gift  of  the  grace  of  God,  hy  the 
effectual  xoorhing  of  Ills  poxoer^  to  preach  among  the  Gen- 
tiles the  unsearchable  riches  of  Christ;^  that  he  should  feel 
the  need  of  that  divine  aid  which  prayer  only  can  procure, 
and  shoukl  entreat  his  brethren  to  intercede  for  him,  is  rea- 
sonable. He  needed  divine  teaching  as  to  the  mystery  ;  he 
needed  boldness,  and  eloquence.'^  To  pray  for  individuals 
— to  single  out  particular  friends,  converted  or  unconverted, 
and  entreat  God  in  their  behalf,  made  importunate  by  a 
knowledge  of  their  special  circumstances — is  a  great  aid  to 
prayer.  There  is  nothing  pious  in  instinctiv^e  sympathy ; 
but  it  is  lovely,  and  nourishes  a  spirit  of  devotion.  The 
affections  draw  out  the  heart  in  prayer,  and  render  the 
habit  of  intercourse  with  Christ  fixed  and  easy.  And  cer- 
tainly the  object  was  a  worthy  one,  that  he  might  be  a  faith- 
ful and  able  preacher.  If  the  jn-ayer  of  Solomon,  that  he 
should  have  given  unto  him  "an  understanding  heart"  to 
judge  his  people,^  was  pleasing  to  the  Lord,  how  much 
more  this  desire  of  the  apostle,  that  he  might  preach  the 
unsearchable  riches  of  Christ  as  he  ought  —  correctly,  elo- 
quently, and  boldly.  Eloquence,  or  utterance,  though  to 
some  extent  a  natural  endowment,  and  greatly  improved  by 
cultivation,  is,  in  its  highest  sense,  a  gift  of  God,  and  to  be 
sought  in  prayer.  The  connection  between  eloquence  and 
its  religious  effects  on  the  hearts  of  hearers,  is  as  intimate 
as  cause  and  effect  in  any  department  of  morals.  Men  are 
to  be  reasoned  with  and  to  be  persuaded.  Xor  ouglit  even 
manner  to  be  disregarded.     Yet  the  idterance  for  which 

1  Eph.  iii.  2,  7,  8.  'i-  Kpti.  vi.  19,  20.  3  1  Kings  iii.  6—15. 


228  COMMENTARY.  Chap.  VI.  18-20. 

the  apostle  desired  Lis  brethren  to  praj^,  is  doubtless  de- 
scribed in  1  Cor.  2 :  "I  was  with  you  in  weakness  and 
in  fear,  and  iu  much  trembling.  And  my  speech  and  my 
preaching  was  not  with  enticing  words  of  man's  wisdom, 
but  in  the  demonstration  of  the  /S2nrit,  and  of  power." 
Self  distrusting,  he  relied  on  the  power  of  the  Spirit  to  make 
^demonstration  of  the  mystery  of  the  gosjiel;  giving  an 
appi"ehension  which  neither  logic  nor  rhetoric  could  give. 
The  circumstances,  also,  under  which  he  preached  the  gos- 
pel, required  much  moral  courage.  He  was  not  only  aj^ris- 
oner  in  bonds,  but  was  to  appear  as  Christ's  ambassador  at 
the  most  august  court  in  the  world.  A  sense  of  duty  must 
triumph  over  natural  timidity.  The  union  of  modesty  and 
moral  courage  is  rare,  but  they  are  both  essential  qualifica- 
tions in  the  preacher.  Something  more  than  eloquence  and 
boldness  is  requisite  to  make  an  able  minister  of  the  gospel. 
It  is  a  mystery  to  be  made  known.  Wisdom,  not  the  Avisdoni 
of  thisAvorld,but  tlie  wisdom  of  God — spiritual  illumination, 
—  is  indispensable.  It  is  the  word  without,  and  the  Spirit 
shining  within,  in  their  reciprocal  influence  on  the  under- 
standing and  the  heart,  which  can  enable  the  preacher  to 
perceive  clearly,  and  unfold  lucidly,  the  plan  of  salvation. 
III.  With  all  kinds  of  prayer — loitJi  allx>rayer  and  sup- 
iMcation}  When  prayer  and  supplication  are  united,  as  in 
this  passage,  prayer  is  more  general  than  supplication,  com- 
prehending the  general  idea  of  worship.  My  house  shall 
be  called  a  house  of  prayer;  that  is,  of  religious  worship. 
Supplication  has  stricter  reference  to  need.  Intercession  is 
supplication  in  behalf  of  others,  which,  as  the  scope  shows, 
must  haA'e  been  included  in  this  exhortation.  Prayer 
must  be  habitual,  ahcays;  and  vxitching  thereunto  v:ith  all 
perseveratice.-    The  injunction  always  to  pray,  can  be  ful- 

1  Eph.  vi.  18.  2  Eph.  vi.  18. 


Chap.  Vr.  21-22.  EPHESIANS.  229 

filled  only  in  the  spirit  of  it.  It  is  tliat  spirit  and  readiness 
of  the  mind  which  is  excited  to  prayer  on  every  occasion, 
and  also  watching  for  these  occasions.  Such  a  Christian  is 
ever  wakeful  and  thoughtful.  Thoughtlessness  is  not  only 
the  occasion  of  many  a  fall ;  but  care  and  periseverlng  pm-- 
pose  are  indis2:)ensable  to  keep  alive  the  S[)ii"it  and  the 
habit  of  prayer.  Thoughtlessness  is  lorong.  Though  it 
may  be  less  blamable  than  deliberate,  wilful  transgression, 
still  there  is  in  it  an  element  of  guilt.  As  it  is  essen- 
tially blameworthy  in  different  degrees,  no  Christian  should 
offer  forgetfulness  as  an  excuse  for  not  praying.  This  duty 
of  prayer  is  to  be  discharged  in  reliance  on,  and  imder 
the  actual  influence  of,  the  Sj^irit ;  in  the  Spirit.  By 
Hig  aid  alone  can  acceptable  prayer  be  offered.  The 
Si)irit  teaches  what  to  pray  for ;  excites  in  us  the  suitable 
tempers ;  gives  an  earnestness.^  Here,  again,  we  see  it  is 
our  duty  to  have  and  to  be  what  is  plainly  a  gift.  Our  ab- 
solute dependence  on  the  divine  agency  in  no  way  affects 
our  agency,  as  it  respects  duty  or  privilege.  It  is  as  much 
our  duty  to  pray  in  the  jSjnrit,  as  it  is  to  pray.  Not  to  pray 
in  our  necessities  is  as  unnatural  as  it  is  to  refuse  food  when 
hungry.  The«Spirit  is  not  given  us  to  make  it  our  duty,  but 
to  aid  us  in  its  fulfilment.  Not  to  avail  ourselves  of  its 
gracious  aid,  doubtless,  aggravates  our  guilt,  but  is  not 
necessary  to  the  obligation. 


TYCniCUS,   A   MESSENGER   TO    EPIIESCS. 

Verses  21,  22.  But  that  ye  may  also  know  my  affairs, 
and  how  I  do,  Tycliicus,  a  beloved  brother  and  faith- 
ful minister  in  the  Lord,  shall  make  known  to  you 

1  Judc  20;  Koin.  viii.  2G,  27. 
20 


230  EPHESIANS.  Chap.  YI.  23—24. 

22  all  tilings  :  whom  I  have  sent  unto  you  for  the 
same  purpose,  that  ye  might  know  our  affairs,  and 
that  he  might  comfort  3'our  hearts. 

Tychicus  was  an  Asiatic,  a  companion  of  Paul.  He  was 
a  fliithful  minister,  and  beloved.  He  carried  several  of  the 
apostle's  epistles — the  first  to  Timothy,  one  to  the  Colos- 
si ans,  and  this  to  the  Ephesians.  His  errand,  besides  car- 
rying these  ei^istles,  was  to  comfort  the  hearts  of  the 
brethren,  by  assuring  them  to  Avhat  extent  the  apostle  was 
exempt  from  those  trials  to  which,  as  a  jorisoner,  he  was 
liable. 


BENEDICTIOX. 

Verses  23,  24.  Peace  be"  to  tlie  brethren,  and  love 
with  faith  from  God  the  Father  and  the  Lord  Jesus 

24  Christ.  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity.     Amen. 

This  benediction,  full  of  piety  and  love,  closes  this  won- 
derful epistle.  The  benediction  is  pronounced  on  all  xoho 
love  our  Lord  Jesus  Christ  in  sincerity.  On  all  such  the 
divine  favor  is  bestowed,  and  thus  wide  and  free  is  the 
apostle's  charity. 


INDEX. 


Adoption  — cli.  i.  5. 

Alienated— from  life  of  God,  ch.  iv.  18. 

Analysis  — general,  p.  9. 

"  particular,  ch.  1.4 — 14;  i.  17 

—23;    ii.  1— 3;  iii.  1— 13;  iii.  14— 19; 

iv.   1—16;   iv.  17—20;   v.  1—20;   vi. 

10—17;  vi.  18—20. 
ArosTLE  —  Paul,  ch.  i.  1;  iv.  10. 
Baptism  —  ch.  iv.  5. 
L^y^ovED — accepted  in,  ch.  i.  6. 
Benediction  —  ch.  vi.  23,  24. 
Bitterness  —  ch.  iv.  31. 
Blessed  —  different  significations,  ch. 

i.  3. 
Body  — the  Church  of  Christ,  ch.  i.  23; 

iv.  12—16. 
CiiiLDKEN  —  of  disobedience,  ch.  v.  6; 

of  wrath,  ch.  ii.  3. 
CuiLDUEN  — of  light,  ch.  v.  8;  children 

and  parents,  ch.  vi.  1—4. 
Christ  —  gave  himself,  ch.  v.  12;   in 

Christ's  name,  ch.  v.  20;  may  dwell 

in  you,  ch.  iii.  17;  in  Christ,  ch.  i.  3; 

ii.  6;  iii.  6. 
Church  —  ch.  iii.  10;   v.  2;  Christ  the 

Head  of,  and  nourishes  it,  ch.  v. 

24-33. 
Commandment — the  meaning  oi  first, 

ch.  vi.  2. 
Co.MPKEHEND  —  the  love  of  Christ,  ch. 

iii.  18. 
Corner-Stone  —  chief,  ch.  ii.  20. 
Corrupt   Communications  — ch.  iv. 

29. 
Covenants — of  promise;    di.'itinction 

between  Covenant  and  Testameut, 

ch.  ii.  11—13. 
Covetousness  —  ch.  V.3— 5. 
Craftiness  —  ch.  iv.  12 — 15. 
Ceeated  —  iu  righteousness,  ch.  iv.  14. 

"         — all    things   by  Christ,  ch. 

iii.  8. 
Darkness  —  and  blindness,  ch.  iv.  18; 

V.  8. 


Days  — evil,  ch.  v.  16. 

Death  —  specific  views  of,  ch.  ii.  3. 

Dead  in  Sins  —  ch.  ii.  1—5. 

Devil— ch.  iv.  26,27. 

Desires  — of  the  flesh  and  of  the  mind, 

ch.  ii.  3. 
Dispensation— of  grace,  ch.  iii.  2. 
Doctrine  — wind  of,  ch.  iv.  12 — 15. 
Dominion  —  of  Christ,  ch.  i.  22. 
DoxoLOGY  —  ch.  iii.  20,  21. 
Edifying —  of  the  body,  ch.  iv.  12—15. 
Eyes  —  of  the  understanding,  ch.  i.  18. 
Faith  — ch.  ii,  8—10;  vi.  16. 
Family  —  in  heaven  and  iu  earth,  ch. 

in.  15. 
Father  — God  and  Father  of  Christ, 

ch.  i.  3—17;  of  glory,  ch.  i.  17. 
Feeling  —  past,  ch.  iv.  19. 
Fellowship  —  ch.  iii.  9. 
Fellow-Citizens,  ch.  ii.  19;  heirs,  ch. 

iii.  6. 
Filled  with  the  fulness  of  God,  cli. 

iii.  19. 
Followers  of  God,  ch.  v.  1,  2. 
Foundation  — apostles  and  prophets, 

ch.  ii.  20. 
Forgiveness  —  ch.  iv.  32. 
Fruit  of  the  Spirit,  ch.  v.  9.^ 
Fulness  — of  Christ,  ch.  iv.  12—15. 
Gentiles  —  far  off — made  nigh,  ch.  ii. 

11—13;  iii.  vi. 
Gospel  Armor,  ch.  vi.  10 — 17. 
Grace  —  ch.  ii.  7,  8. 
Gratitude  of  the  apostle  for  the  faith 

aud  love  of  the  saints  at  Ephosus, 

ch.  i.  15, 16. 
Gratitude  accompanied  with  prayer, 

ch.  i.  16;  V  4. 
Gratitude  through  Chri.^t,  ch.  v.  20. 
Gifts  —  unto  men,  ch.  iv.  8 — 10. 
Grow  up  —  in  Christ,  ch.  i v.  15 ;  growth 

into  a  temple,  ch.  ii.  21. 
Grounded  —  in  love,  ch.  iii.  17. 
Grieve- not  tUc  Holy  Spirit, ch  iv. 30. 


232 


I  X  D  E  X 


Habitation  — of  God,  ch.  ii.  22. 
Head  —  Christ,  of  the  church,  ch.  iv. 

15, 16. 
Heavenly  —  places,  ch.  ii.  6. 
Holiness  —  ch.  iv.  24. 
Household  —  of  God,  ch.  ii.  19. 
Hope — of  the  Christian's  calling,  ch. 

i.  18. 
Idolaters  —  ch.  v.  5. 
Imheritance — cli.  V.  5;  ours  in  heav- 
en, ch.  i.  14j  God's  in  the  saints,  ch. 

i.  15. 
Jews  and  Gentiles  —  change  of  rela- 
tion to  each  other  and  to  God,  ch. 

ii.  11—13. 
Jews  and  Gentiles  — made  one,  ch. 

ii.  14—18. 
Kingdom  — of  Christ  and  of  God,  ch. 

V.  5. 
Labor  —  with  the  hands,  ch.  iv.  28. 
Lasciviousness  —  ch.  iv.  19. 
Light  — in  the  Lord,  ch.  v.  8. 
"     —  children  of,  ch.  v.  8. 
Love  —  ch.  iv.  16 ;  i.  4. 
Measure—  of  the  gift  of  Christ,  ch.  iv. 

7—16. 
Mercy  —  scheme  of;  God  the  author; 

the  plan  from  eternity  ;  the  design ; 

motives ;  self-moved ;  his  own  glory ; 

benevolence;    no  motive  supreme, 

but  each  ultimate  in  itself,  ch.  i.  4— 

12;  rich  in,  ch.  ii.  4. 
Mercy  —  scheme  of  mercy  executed  by 

Christ,  ch.  i.  3—7, 10—13. 
Mercy  —  scheme    of  mercy    executed 

wisely,  ch.  i.  8. 
Mercy  —  scheme    of  mercy   executed 

with  certainty,  ch.  i.  11. 
Mercy  —  scheme  of  mercy  executed  by 

the  Spirit  solacing  the  believer,  ch. 

i.  13, 14. 
Messenger  —  Tychicus,  ch.  vi.  21. 
Minister — gift  of  grace,  and  effectual 

power  of  God,  ch.  iii.  7. 
Ministry  —  ch.  iv.  12. 
Mystery  —  ch.  iii.  3,  4 — 9. 
Uew  Man — ch.  iv.  24. 
Old  Man  — ch.  iv.  22. 
Peace  —  made  and  preached,  ch.  ii.  14 

—18. 
Perfect  Man— ch.  iv.  12—15. 
Power  — in  faitli,  ch.  i.  19. 


Power— in  the  resurrection  and  exal- 
tation of  Christ,  ch.  i.  20,  21. 

Pray^v— the  object  spiritual  illumina- 
tion, ch.  i.  17—23;  enjoined,  ch.  vi. 
13—20. 

Predestination—  ch.  i.  5—11. 

Prince  —  of  the  power  of  the  air,  ch. 
ii.  2. 

Principalities  etc.,  ch.  i.  21. 

Prisoner  —  of  Christ,  ch.  iii.  1;  iv.  1. 

Promise  — in  Christ,  ch.  iii.  6. 

Purpose  — ch.  i.  9—11;  iii.  n. 

Quickened  —  with  Christ,  ch.  ii.  5. 

Reconcile  — to  God,  ch.  ii.  14—18. 

EicHES  — of  Christ,  unspeakable,  ch. 
iii.  8. 

PacHES- of  glory,  ch.  iii.  16. 

REDEE.MING  — time,  ch.  V.  16. 

Redemption  — through  His  blood,  ch. 
i.  7. 

Reproved  —  by  light,  ch.  v.  13. 

Revelation  —  ch.  iii.  3. 

Sacrifice  —  offering;  savor,  ch.  v.  2. 

Saints  — ch.i.  1. 

Salutation  — ch.  i.  1,  2. 

Sealing  — of  the  Spirit,  ch.  i.  13,14; 
iv.  30. 

Spirit—  of  wisdom  and  revelation,  ch. 
i.  17. 

Stature  — measure,  ch.  iv.  12—15. 

Testify- in  the  Lord,  ch.  iv.  17. 

Tossed  — to  and  fro,  ch.  iv.  12—15. 

Trinity  — ch.  ii.  14—18. 

Understanding —  darkness,  ch.  iv.  18. 

Unity  — ch.  iv.  4—6, 12—15. 

Vanity  —  of  their  minds,  ch.  iv.  17. 

Vocation  —  ch.  iv.  1. 

Walk  —  according  to  the  course  of  this 
world,  ch.  ii.  2. 

Walk  —  not  as  other  Gentiles,  ch.  iv.  17. 
"  —not  as  fools,  but  as  wise,  ch. 
v.  15. 

Walk  — in  love,  ch.  v.  2. 

"      — as  children  of  light,  ch.  v.  8. 

Wall  —  middle;  broken  down,  ch.  ii. 
14-18. 

Will—  of  the  Lord,  ch.  v.  17. 

Works  —  not  of  works,  ch.  ii.  9. 
"       — good,  ordained,  ch.  ii.  10. 

Workmanship  —  created  in  Christ  Je- 
sus unto  good  works,  ch.  ii.  10. 


QUESTIONS  FOR  THE  SEVERAL  LESSONS, 


FOR    THE   BENEFIT   OF   THOSE   WHO    USE    THE    AVOKK   AS   A   TEXT-BOOK. 


LESSON    I. 

SALUTATION.    Ch.  1 : 1,  2.    Page  11. 

1  What  is  the  meaning  of  the  term  apostle?  p.  11. 

2  In  what  sense  was  Christ  an  apostle?  p.  12. 

3  Did  the  apostles  differ  from  other  teachers?  p.  13. 

4  What  were  the  qualifications  for  the  select  class  of  apostles?  p.  13. 

5  Was  their  inspiration  peculiar  ?  p.  13. 
0  Was  Paul  an  apostle?  and  why?  p.  13. 

7  Why  called  an  apostle  of  Jesus  Christ  1  p.  13. 

8  From  whom  did  lie  derive  authority?  p.  M. 

9  Did  he  attach  much  importance  to  his  divine  appointment?  p.  14. 

10  To  whom  was  the  epistle  addressed?  p.  14. 

11  Why  are  they  called  saints?  p.  14. 

12  Why  said  to  be  in  Christ  Jesus?  p.  15. 

13  What  is  the  meaning  of  the  salutation?  p.  16. 

14  How  does  it  differ  from  common  salutations?  p.  16. 

l-'j  Through  whom  are  all  divine  blessings  bestowed?  p.  16. 
10  Is  there  here  a  recognition  of  the  Divinity  of  Christ?  p.  16. 

■20* 


234  QUESTIONS. 

LESSON    II. 

A  GENERAL  VIEW  OF  THE  SCHEME  OF  MERCY.   Ch.1:3— 14.  Page  17. 

1  What  is  the  meaning  of  the  term  blessed?  p.  17. 

2  In  what  sense  is  Christ  the  Son  of  God?  p.  18. 

3  "Why  are  the  blessings  of  the  gospel  called  spiritual?  p.  21. 

4  Meaning  of  the  term  heavetily  places  ?  p.  21. 

5  With  whom  did  the  scheme  of  mercy  originate  ?  p.  23. 

6  How  early  was  the  scheme  conceived  ?  p.  33. 

7  To  what  are  believers  chosen?  p.  24. 

8  What  is  meant  by  an  election  of  grace  ?  p.  26. 

9  Are  God's  purposes  always  directed  by  infinite  wisdom  ?  p.  26. 

10  What  motives  are  specified  for  his  election  of  believers  ?  p.  26. 

11  Is  there  any  need  of  supposing  an  ultimate  motive?  p.  27. 

12  Were  believers  chosen  for  their  foreseen  future  holiness?  p.  28. 


LESSON    III. 

EXECUTION  OF  THE  SCHEME  OF  MERCY.    Ch.  1 : 3-14.    Page  29. 

1  By  whom  did  God  execute  his  scheme  of  mercy?  p.  29. 

2  What  allusions  are  made  to  Christ  in  this  connection  ?  p.  29. 

3  What  proofs  of  divine  wisdom  are  aiforded  in  the  manner  of  executing 

the  scheme  of  mercy  ?  p.  30. 

4  What  are  the  conditions  of  salvation?  p.  29. 

5  What  are  the  means  employed?  p.  31. 

6  On  what  docs  the  successful  execution  of  the  scheme  depend?  p.  33. 

7  Does  divine  efficiency  destroy  free  agency?  p.  33. 

8  Can  salvation  be  both  a  gift  and  an  acquisition?  p.  34. 

9  Is  the  divine  energy  in  nature  equally  inexplicable?  pp.  33  and  34. 

10  What  is  the  sealing  operation  of  the  Spirit?  p.  35. 

11  What  is  the  relation  of  sealing  to  sanctification  ?  p.  35. 

12  How  does  the  sealing  of  the  Spirit  beget  in  the  Christian  the  assurance 

of  salvation?  p.  36. 

13  How  does  this  scheme  of  mercy  exhibit  the  Trinity  of  the  Godhead? 

p.  37. 


QUESTIONS.  235 


LESSON    IV. 

THE  APOSTLE'S  GRATITUDE  FOR  THE  EFFICACIOUS  GRACE  GIVEN 
TO  THE  EPHESIAN  CHRISTIANS,  AND  HIS  PRAYEll  FOR  THEIR 
SPIRITUAL  ILLUMINATION.    Ch.  1  :  15-23.    Page  38. 

1  "Where  was  Paul  when  the  epistle  was  written  ?  p.  22(3. 

2  For  what  graces  in  the  Ephesian  Christians  was  Paul  particularly 

grateful?  p.  38. ' 

3  What  do  faith  and  love  include  ?  p.  39. 

4  Why  is  Jesus  called  Lord?  p.  38. 

5  How  did  Paul  indicate  his  gi-atitude?  p.  39. 

6  Why  is  prayer  habitual  to  the  Christian  ?  p.  40. 

7  What  elements  in  Paul's  character  appear  in  his  habitual  prayerful- 

ness?  p.  40. 

8  Why  is  God  caUed  the  FatUr  of  Glory  ?  p.  41. 

9  What  is  meant  by  spiritual  illumination?  pp.  42  and  43. 

10  What  does  the  spirit  of  wisdom  mean?  p.  42. 

11  What  is  the  distinction  between  inspiration  and  illumination  ?  ,p.  43. 

12  Do  all  Christians  share  in  illumination?  p.  43. 

13  Meaning  of  the  term  luiderstanding?  p.  44. 

14  Is  holiness  inseparable  from  knowledge?  p.  44. 
1-5  What  is  meant  by  the  hope  of  His  calling?  p.  45. 

16  Are  the  saints   God's  inheritance,  or  is  God  the  inheritance  of  the 

saints  ?  p.  46. 

17  To  what  power  is  faith  attributed?  p.  48. 

18  By  what  illustration  is  the  energy  of  this  power  exhibited?  p.  49. 

19  What  is  meant  by  setting  Him  at  His  right  hand?  p.  50. 

20  By  heavenly  places?  p.  50. 

21  How  is  the  dignity  of  Christ's  person  taught?  p.  50. 

22  How  the  extent  of  his  authority  ?  p.  76. 

23  In  what  sense  is  the  church  Christ's  body?  p.  51. 


LESSON    V. 

THE  MORAL  CONDITION  OF  THE  EPHESIANS,  AND    OF  ALL  MEN, 
BY  NATURE.    Ch.  2  :  1—3.    I'age  53. 

1  What  is  the  import  of  the  word  death  ?  p.  54. 

2  What  does  it  include?  p.  54. 


236  QUESTIONS. 

3  What  Is  its  moral  opposite?  p.  54. 

4  What  is  the  force  of  the  word  walked  ?  p.  54. 

5  Of  the  phrase  the  course  of  this  icorlcl  ?  p.  54. 

0  Of  tlic  phrase  Prince  of  the  power  of  the  air  ?  p.  55. 

7  Do  the  Scriptures  teach  the  existence  of  fallen  spirits?  p.  55. 

8  What  is  the  nature  and  extent  of  their  influence?  p.  .56. 

9  Why  do  they  have  pecuhar  power  with  the  children  of  disobedience? 

p.  56. 

10  What  is  the  chief  source  of  human  depravity?  p.  57. 

11  Do  wicked  propensities  inhere  only  in  the  body?  p.  57. 

12  To  what  must  depraved  tendencies  be  ascribed?  p.  58. 

13  How  early  are  they  manifested?  p.  59. 

14  What  is  the  moral  reason  for  the  depravity  of  the  race?  p.  60. 

15  What  is  meant  by  children  of  ivrath?  p.  61. 

16  Are  men  blameworthy  for  Adam's  sin?  -p.  61. 

17  Are  they  treated  as  if  blameworthy?  p.  61. 

18  Does  an  enlightened  moral  instinct  protest  against  such  treatment? 

p. 61. 

19  Does  the  providence  of  God  furnish  any  analogies  ?  p.  62. 

20  Does  the  scheme  of  mercy  unfold  a  similar  principle?  p.  62. 

21  What  is  a  practical  use  of  this  doctrine?  p.  62. 


LESSON    yi. 

THE  MORAL  CHANGE  EFFECTED  BY  THE  QUICKENING  POWER  OF 
THE  GOSPEL,  THROUGH  FAITH.    Ch.  2  :  4—10.    Page  62. 

1  How  does  mercy  ditfer  from  love  ?  p.  62. 

2  How  from  pity?  p.  62. 

3  How  was  mercy  made  consistent  with  man's  desert  of  suffering?  p.  63. 

4  What  is  the  distinction  between  trespasses  and  sins  ?  p.  63. 

5  What  is  the  meaning  of  quickened?  p.  64. 

6  Does  this  require  the  putting  forth  of  divine  power?  p.  64. 

7  What  additional  meaning  is  expressed  by  raised  up  ?  p.  64. 

8  What  is  meant  by  sitting  together  in  heavenly  places?  p.  64. 

9  Of  what  is  Christ's  resurrection  a  type?  p.  65. 

10  Of  what  is  it  the  first  fruits?  p.  65.      ^ 

11  Three  motives  for  the  exercise  of  the  divine  mercy  have  been  assigned 

(pp.  25 — 28);  what  new  one  is  alluded  to  here?  p.  66. 


QUESTIONS.  237 

12  Can  man  claim  any  merit  for  the  faith,  which  is  the  condition  of  salva- 

tion? p.  67. 

13  Is  faith  as  truly  the  gift  of  God  as  salvation  itself?  p.  67. 

14  How  does  the  apostle  guard  against  the  error  that  faith  might  be  mer- 

itorious ?  p.  67. 
1-5  What  is  the  meaning  of  His  workmanship  ?  p.  67. 
IG  Of  created  in  Jesus  Christ?  p.  67. 
17  How  has  God  foreordained  good  works?  p.  68. 


LESSON    VII. 

JEWS  AND  GENTILES  ARE  CHANGED  IN  THEIR  RELATIONS  TO 
EACH  OTHER  BY  THE  GOSPEL  ;  ARE  MADE  ONE,  AND  RECON- 
CILED TO  GOD.    Ch.  2  :  11—22.     Paqb  69. 

1  What  was  the  relation  of  the  Gentiles  to  God  before  the  coming  of 

Christ  ?  p.  70. 

2  What  their  relation  to  the  Jews  ?  p.  70. 

3  What  change  was  effected  by  the  gospel  ?  pp.  70 — 74. 

4  What  is  the  meaning  of  without  Chi-ist  ?  p.  70. 

5  Of  having  no  hope?  p.  72. 

6  Of  without  God?  p.  73. 

7  What  is  the  design  of  covenants?  p.  71. 

8  Distinction  between  covenant  and  testament?  p.  71. 

9  Distinction  between  being  in   Christ,  and  being  brought  nigh  by  his 

blood  f    p.  74. 

10  How  was  the  middle  wall  of  partition  an  occasion  of  enmity?  p.  75. 

11  How  was  this  removed?  p.  76. 

12  Wiiat  are  the  two  meanings  of  reconcile  f  p.  76. 

13  In  what  sense  is  Christ  our  peace?  p.  77. 

14  Cleaning  of  access  ?  p.  78. 

l.")  How  is  this  access  through  Christ?  p.  78. 

16  How  by  one  Spirit?  p.  79. 

17  What  recognition  is  made  here  of  the  Trinity  of  the  Godhead?  p.  79. 

18  ^Meaning  of  fclloiv-cifizens  with  the  saints  ?  p.  80. 

19  Of  the  household  of  God  ?  p.  80. 

20  Whj'  are  Christians  called  a  house?  p.  81. 

21  Difference  between  foundation  and  corner-stone?  p.  82. 


238  QUESTIONS. 

22  How  are  Christians  a  holy  temple  ?  p.  84. 

23  How  a  habitation  of  God?  p.  86. 

24  Is  the  office  of  eacli  person  in  the  Godhead  recognized  here?  p.  87. 


LESSON    VIII. 

THE  MYSTERY  (INCLUDING  BOTH  THE  GENERAL  SCHEME  OF  MER- 
CY, AND  ITS  EXTENSION  TO  THE  GENTILES)  MADE  KNOWN  TO 
THE  APOSTLE  BY  REVELATION.    Ch.  3 :  16.    Page  86. 

1  Why  was  Paul  a  prisoner  at  Rome?  p.  88. 

2  Meaning  of  dispensation?  p.  91. 

3  Meaning  of  Mystery?  pp.  91-2. 

4  How  was  this  made  known  to  Paul?  p.  91. 

5  What  do  we  understand  bj'  inspiration  ?  p.  95. 

6  What  objections  have  been  urged  to  the  inspiration  of  the  Scriptures? 

p.  95. 

7  Are  these  objections  valid?  p.  97. 

8  What  are  the  proofs  of  inspiration?  p.  97. 

9  Were  the  Gentiles  included  in  the  scheme  of  mercy,  as  originally  con- 

ceived by  God?  p.  98. 


LESSON    IX. 

PAUL  CALLED  BY  GRACE  TO  BE  A  MINISTER  OP  THIS  MERCY  TO 
THE  GENTILES.    Ch.  3  :  7— 13.    Page  100. 

1  What  is  it  to  be  a  minister  of  the  Gospel  ?  p.  100. 

2  How  is  one  appointed  such  by  grace?  p.  101. 

3  How  is  one  called  to  preach?  p.  101. 

4  What  occasioned  the  apostle's  weakness?  p.  102. 

5  Meaning  of  unsearchable  riches  of  Christ  ?  p.  102. 

6  Of  fellowship  of  the  mystery?  p.  103. 

7  What  is  the  object  of  preaching?  p.  103. 

8  Meaning  of  to  make  men  see?  p.  103. 

9  Are  discrepances  in  the  text  of  the  Bible  of  great  practical  importance  ? 

p.  104. 


QUESTIONS.  239 

10  Does  the  sclieme  of  mercy  have  an  indirect  relation  to  heavenly  beings  ? 

p.  105. 

11  Is  there  a  distinction  of  rank  among  them?  p.  106. 

12  Are  they  Interested  in  transactions  on  earth?  p.  106. 

13  "Was  the  scheme  of  mercy  devised  after  Adam's  fall?  p.  106. 

14  IIow  do  believers  have  access  to  God?  p.  107. 


LESSON    X  . 

SECOND  PRAYER  AKD  DOXOLOGY.    Ch.  3:14— 21.    Page  108. 

1  Is  the  family  in  heaven  and  earth  named  after  the  Father,  or  Christ  ? 

p.  109. 

2  Who  constitute  this  family?  p.  109. 

3  What  is  the  oliject  of  the  prayer?  p.  110. 

4  Meaning  of  inner  man?  p.  110. 

5  How  is  the  inner  man  strengthened?  p.  110. 

6  How  is  this  according  to  the  riches  of  His  glory?  p.  111. 

7  Meaning  of  Christ  dwelling  in  you  by  faith?  p.  112. 

8  What  is  the  fruit  of  this  indwelling?  p.  113. 

9  Is  a  knowledge  of  the  fulness  of  Christ  dependent  on  love?  p.  114. 

10  What  is  it  to  be  filled  with  the  fulness  of  God?  p.  115. 

11  Is  anything  hard  to  God?  p.  116. 

12  Is  faith  in  God's  omnipotence  a  motive  to  Christian  labor?  p.  116. 

13  Does  such  faith  inspire  adoration  and  joy?  p.  116. 


LESSON    XI. 

EXHORTATION  TO  THE  CULTIVATION  OF   INWARD    GRACES   AND 
UNFTY  OF  SPIRIT.    Ch.  4 : 1—6.    Page  118. 

Doctrinal  knowledge  underlies  true  Christian  experience,  and  enforces 
the  practical  duties  of  the  Christian  life.    (See  remarks,  p.  118.) 

1  What  is  meant  by  walk  icorthy  of  your  vocation  ?  p.  120. 

2  How  is  it  enforced  incidentally  ?  p.  120. 

3  How  chiefly?  p.  120. 

4  What  Christian  virtues  are  specified?  p.  120. 

5  Meaning  of  each?  p.  121. 

6  What  special  need  of  exhorting  to  keep  the  unity  of  the  Spirit?  p.  121. 


240  QUESTIONS. 

7  How  ma}'  it  be  obtained?  p.  122. 

8  Meaning  of  one  body  and  one  Sjjirit  ?  p.  123. 

9  Of  one  hope  ?  p.  124. 

10  "VVho  is  the  one  Lord  of  Christians  ?  p.  125. 

11  "What  does  Christ  require,  as  Lord?  p.  125. 

12  What  is  understood  by  faith  ?  p.  125. 

13  Is  baptism  an  important  duty?  p.  125. 

14  What  is  its  import  ?  p.  126. 

15  What  obligation  is  assumed  in  baptism  ?  p.  127. 

16  Of  what  is  it  a  symbol  ?  p.  127. 

17  By  what  new  plea  is  unity  among  believers  enforced?  p.  130. 

LESSON    XII. 

UNITY  IS  CONSISTENT  WITH  A  DIVERSITY  OF  GIFTS,  ALL  TEND- 
ING  TO  THE  SAME  END,  A  TERFECT  MAN.    Ch.  4 :  7—16.    Fage  130. 

1  Is  adequate  grace  given  for  tlie  nurture  of  Christian  virtues?  p.  131. 

2  Is  this  given  to  all  believers?  p.  131. 

3  From  whom  are  all  gifts  derived  ?  p.  132. 

4  What  incidental  proof  is  given  of  the  Divinitj'  of  Christ?  p.  135. 

5  How  was  Old  Testament  history  typical?  p.  135. 

6  What  is  the  design  of  all  the  gifts  of  Christ?  p.  137. 

7  What  are  some  of  the  gifts  of  Christ  to  His  church?  p.  137. 

8  What  is  the  meaning  of  a  peifect  man  ?  p.  139. 

9  Are  all  Christians  required  to  be  perfect?  p.  140. 

10  Is  growth  in  gi-ace  progressive?  p.  139. 

11  Meaning  of  unity  of  faith?  p.  140. 

12  Is  stability  an  element  of  perfection?  p.  141. 

13  When  is  a  change  of  opinion  lawful?  p.  142. 

14  Meaning  of  speaking  the  truth  in  love?  p.  143. 

15  Can  Christians  aid  one  another  in  the  increase  of  piety?  p.  145. 

16  Meaning  of  edifieth  itself  in  love?  p.  146. 

LESSON    XIII. 

EXHORTATION  TO  A  HIGHER  STANDARD  OF  MORAL  CHARACTER 
THAN  THAT  OF  THE  GENTILE  WORLD.    Ch.  4 :  17—24.    Page  147. 

1  From  whom  were  the  Ephesian  converts  generally  gathered?  p.  148. 

2  What  does  the  apostle  say  of  the  Gentile  character?  pp.  148—152. 


QUESTIONS.  241 

3  Meaning  of  vanity  of  mind?  p.  148. 

4  Meaning  of  alienated  from  the  life  of  Gad?  p.  149. 

5  Arc  all  the  heathen  equally  depraved?  p.  IT)!. 

G  Arc  the  heathen  fair  representatives  of  man  in  his  natural  state  ?  p.  l.'J2. 

7  How  have  Christians  a  higher  stamdard  of  moral  character  than  the 

heathen?  p.  153. 

8  Does  the  gospel  enjoin  purity  while  it  promises  mercy?  p.  153. 

9  Is  there  an  intimate  connection  between  truth  and  sanctification?  p.  154. 

10  What  must  precede  permanent  reformation?  p.  154. 

11  IIow  is  the  new  birth  described?  p.  15G. 

12  Meaning  of  created  aftei'  God?  p.  15fj. 

13  Meaning  of  in  righteousness  and  true  holiness  ?  p.  15G. 

LESSONXIV. 

SINS  TO  BE  AVOIDED.     Ch.  4  :  25-32;  5  : 1,  2.     Page  159. 

1  Is  lying  a  common  habit  among  the  heathen  ?  p.  158. 

2  How  far  docs  it  prevail  among  iiTeligious  men?  p.  158. 

3  Has  man  a  natural  instinct  for  the  truth?  p.  158. 

4  What  has  corrupted  it?  p.  159. 

5  What  strengthens  the  love  of  truth?  p.  159. 

6  What  Incidental  motive  to  veracity  is  mentioned?  p.  159. 

7  When  is  anger  innocent?  p.  1-59. 

8  "When  and  why  is  it  sinful?  p.  IGO. 

9  AVhy  was  the  prohibition  of  theft  necessary?  p.  IGl. 

10  What  motive  for  labor  is  presented?  p.  IGl. 

11  Meaning  of  corrupt  communications?  p.  1G2. 

12  With  what  is  this  generally  associated?  p.  1G2. 

13  Why  is  it  offensive  to  the  Holy  Spirit?  p.  1G3. 

14  What  peculiar  element  of  guilt  in  malice?  p.  1G4. 

15  By  what  pleas  are  opposite  virtues  enforced?  p.  1C5. 
IG  How  can  Christians  be  followers  of  God?  p.  1G8. 

17  Why  was  the  sacrifice  of  Christ  a  sweet-smelling  savor?  p.  170. 

LESSON    XV. 

OTHER   SINS    SPECIFIED   WHICH    EXCLUDE    FROM    HEAVEN. 
Ch.  5:3—7.    Page  171. 

1  Why  are  foriiication  and  covetousuess  inconsistent  with  Christian  char- 
acter? p.  171.  21 


242  QUESTIONS. 

2  Is  levity  a  sin  ?  p.  171. 

3  Does  the  apostle  censure  clieerfulncss  ?  p.  171. 

4  Meaning  and  extent  of  giving  of  thanks?  p.  172. 

5  "Why  do  such  sins  as  have  been  enumerated  exclude  from  heaven? 

p.  172. 

6  Does  regeneration  conform  to  the  laws  of  the  human  mind?  p.  174. 

7  Is  there  any  proof  of  human  probation  after  death?  p.  175. 

8  Does  the  Bible  seem  to  limit  it  to  this  life?  p.  176. 

9  Is  it  the  tendency  of  depravity  to  continue  to  increase?  p.  178. 
10  How  do  false  teachers  deceive?  p.  180. 

n  Meaning  of  vain  ivords?  p.  180. 

12  On  what  grounds  are  objections  to  future  punishment  lu'ged?  p.  180. 

13  "What  principle  should  regulate  the  intercourse  of  Christians  with  the 

wicked?  p.  181. 


LESSON    XVI. 

DUTY   OF   CHRISTIANS   TO  "WALK  AS    CHILDREN   OF   LIGHT,   RE- 
PROVING THE  "WICKED.    Cu.  5:8— 20.    Page  181. 

1  "What  are  the  three  chief  elements  of  moral  dai-kness?  p.  181. 

2  "What  are  the  elements  of  light?  p.  181. 

3  "What  is  the  natural  fniit  of  an  enlightened  state?  pp.  181-2. 

4  Does  light  quicken  the  discerning  power  of  the  soul?  p.  183. 

5  Meaning  of  unfruitful  works  of  darkness  ?  p.  184. 

6  Ought  the  Christian  to  reprove  evil-doers?  p.  181. 

7  "What  is  the  end  of  reproof?  p.  184. 

8  In  what  way  may  it  be  administered?  p.  18-5. 

9  How  should  Christians  conduct  towards  those  ivithout?  p.  188. 

10  "What  estimate  should  they  pitt  on  time?  p.  189. 

11  Distinction  between  unwise  and  fools?  p.  190. 

12  Is  the  use  of  intoxicating  substances  general  ?  p.  190. 

13  Meaning  of  wherein  is  excess?  p.  191. 

14  Meaning  of  be  filled  with  the  Spirit  ?  p.  191. 

15  Is  it  a  duty?  p.  192. 

16  Is  obligation  created  by  the  gift  of  the  Spirit  ?  p.  192. 

17  Are  praise  and  thanksgiving  religious  duties  ?  p.  192. 


QUESTIONS.  243 


LESSON    XVII. 

MUTUAL   DUTIES:    OF    WIVES    AND    HUSBANDS.     Ch.  5 :  21— 33. 
Page  194. 

1  Meaning  of  submilting  yourselves  ?  p.  194. 

2  Is  it  a  general  duty?  p.  194. 

3  By  what  motives  regulated?  p.  194. 

4  Is  the  husband  the  head  of  the  family  by  a  divine  ordinance?  p.  195. 

5  Does  reason  teach  the  same  law?  p.  196. 

6  What  renders  the  submission  of  the  wife  pi'ous?  p.  19G. 

7  How  does  the  apostle  illustrate  the  relation?  p.  197. 

8  Is  there  any  limit  to  subjection  in  all  things  ?  p.  197. 

9  What  is  the  husband's  correlative  duty?  p.  198. 

10  On  what  does  its  reasonableness  rest?  p.  198. 

11  What  is  its  measure?  p.  199. 

12  What  its  practical  effect?  p.  200. 

13  Ought  the  husband  to  seek  the  improvement  of  bis  wife?  p.  201. 

14  How  is  this  illustrated?  p.  202 

15  Is  baptismal  regeneration  taught  in  the  Scriptures?  p.  204. 


LESSON    XYIII. 
DUTIES  OF  CHILDREN  AND  PARENTS.    Ch.  6 : 1-4.    Page  207 

1  Meaning  of  filial  obedience?  p.  207. 

2  On  what  foundation  does  it  rest?  p.  207. 

3  Meaning  of  in  the  Lord  ?  p.  208. 

4  What  additional  force  in  the  command  to  honor?  p.  208. 
.'5  Meaning  of  first  commandment  2cith  promise  ?  p.  209. 

0  How  may  a  parent proro^e  a  child?  p.  210. 
7  How  are  childicn  to  be  nurtured ?  p.  210. 


LESSON    XIX. 
DUTIES  OF  SERVANTS  AND  MASTERS.    Ch.  0:5-9.    Page  211. 

1  Meaning  of  servants  ?  p.  211. 

2  To  what  has  the  master  a  legal  right?  p.  211. 


244  QUESTIONS. 

3  Can  he  dictate  tempers  of  heart  or  motives?  p.  211. 

4  How  can  the  servant  malce  liis  service  religious  f  p.  213. 

5  For  what  cuds  does  God  permit  diversity  of  condition?  p.  213. 

6  How  shall  fidelity  be  rewarded?  p.  213. 

7  AVhat  is  the  duty  of  masters?  p.  214. 

8  Who  Avill  be  tlieir  judge?  p.  215. 

9  Does  the  legal  right  of  the  master  presuppose  his  moral  right?  p.  215. 

10  Does  the  gospel  prohibit  the  relation  of  master  and  slave?  p.  216. 

11  Does  it  teach  that  freedom  is  preferable  to  bondage?  p.  216. 

12  Is  bondage  an  unnatural  degradation?  p.  217. 

13  What  duty  is  imposed  on  the  Christian?  p.  217. 


LESSON     XX. 
THE  CHRISTIAN  ARMOR.    Ch.  6 :  10-17.    Page  217. 

1  "\Yliat  is  the  source  of  Christian  strength?  p.  219. 

2  Is  the  Christian's  armor  for  assault  or  defence?  p.  219. 

3  What  is  the  meaning  of  the  whole  armor  of  God?  p.  219. 

4  With  what  foes  does  the  Christian  contend?  p.  220. 

5  What  are  the  several  parts  of  the  armor?  pp.  221-25. 

6  What  their  uses  ? 

7  Is  the  word  of  God  used  as  a  sword  by  the  Spirit,  or  by  the  believer? 

p.  225. 

8  What  is  the  twofold  nature  of  religion  ?  p.  225. 


LESSON    XXI. 

REQUEST  FOR  PRAYER:  AND  BENEDICTIOISr.    Ch.  6:18— 24.    Page  226. 

1  For  whom  is  pra3-er  in  general  enjoined?  p.  226. 

2  For  whom  in  particular?  p.  220. 

3  For  what  object  is  prayer  enjoined?  p.  227. 

4  Distinction  between  prayer  and  supplication^  p.  228. 

5  Meaning  of  praying  in  the  Spirit  ?  p.  229. 
G  Who  was  Tychicus  ?  p.  230. 

7  Object  of  his  mission  ?  p.  230. 

8  On  whom  is  the  benediction  pronounced?  p.  230. 


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gratitude  and  veneration  of  posterity."  —  London  Quarterly. 

"  A  book  not  for  one  hour,  but  for  all  hours  ;  not  for  one  mood,  but  for  every  mood  ;  to  think 
over,  to  dream  over,  to  laugh  over."  —  Boston  Journal. 

"  The  Letters  are  intellectual  gems,  radiant  with  beauty,  happily  intermingling  the  grave  and 
the  gay.  —  Christian  Observer. 

ESSAYS  IN  BIOGRAPHY  AND  CRITICISM.  By  Peter  Bayne,  M. 
A.,  author  of  "The  Christian  Life,  Social  and  Individual."  Arranged  in  two  Series,  or 
Parts.     12mo,  cloth,  each,  $1.25. 

These  volumes  have  been  prepared  by  the  author  exclusively  for  his  American  publishers,  ana 
are  now  published  in  uniform  style.    They  include  nineteen  articles,  viz.  : 

FiKST  Series  :— Thomas  De  Quincy.  — Tennyson  and  his  Teachers. —Mrs.  Barrett  Brown- 
ing.—Recent  Aspects  of  British  Art. —John  Ruskin.  —  Hugh  Miller. —  The  Modern  Novel; 
Dickens,  &c.  —Ellis,  Acton,  and  Currer  Bell. 

Second  Series  :— Charles  Kingsley.  — S.  T.  Coleridge.  —  T.  B.  Macaulay.  — Alison.-- Wel- 
lington. —  Napoleon.  —  Plato.  —  Characteristics  of  Christian  Civilization.  —  The  Modern  University. 
-  The  Pulpit  and  the  Press.  —  Testimony  of  the  Rocks  :  a  Defence. 

VISITS  TO  EUROPEAN  CELEBRITIES.  By  the  Rev.  William  B. 
Sprague,  D.  D.     12rao,  cloth,  $1.00  ;  cloth,  gilt,  $1.50. 

A  series  of  graphic  and  life-like  Personal  Sketches  of  many  of  the  most  distinguished  men  and 
women  of  Europe,  portrayed  as  the  Author  saw  them  in  their  own  homes,  and  under  the  most 
advantageous  circumstances.  Besides  these  "  pen  and  ink  "  sketches,  the  work  contains  the  novel 
attraction  of  a  facsimile  of  the  signature  of  each  of  the  persons  introduced.  (2  8) 


VALUABLE  TEXT-EOOKS. 

THE  LECTURES  OF  SIR  ^WILLIAM  HAMILTON,  BART.,  laU 

Prott'SSur  of  Logic  and  Metapliysics,  University  of  Eiliiibuigli;  emljiaciug  ttie  Metapuysn 
CAL  ami  Logical  Coubsks  ;  with  Notes,  from  Original  Materials,  and  au  Appendix,  con- 
taining the  Author's  Latest  Development  of  his  New  Logical  Theory.  Edited  by  Rev. 
UiiNKY  LoNGUEviLLE  Mansel,  B.  1).,  Prof.  of  Moral  and  Metaphysical  Philosophy  iu 
Magdalen  College,  Oxford,  and  John  Veitch,  M.  A.,  of  Edinburgh.  In  two  royal  octavo 
volumes,  viz., 

I.   Metaphysical  Lectures  (noiv  ready).    Royal  octavo,  cloth. 

II.  Logical  Lectures  (m  preparation). 

as-  G.  &  L.,  by  a  special  arrangement  with  the  family  of  the  late  Sir  William  HamiUon,  are 
the  Authorized  American  Publishers  of  this  distinguished  author's  7natclilcss  Lectures  on  Met- 
aphysics AXD  Logic,  and  they  are  permitted  to  print  the  same  from  advance  sheets  furnished 
them  by  the  English  publishers. 

MENTAL  PHILOSOPHY;  Including  the  Intellect,  the  Sensibilities,  and  tho 
Will.  By  Joseph  Haven,  Prof,  of  Intellectual  and  Moral  Philosophy,  Amherst  College. 
Royal  12mo,  cloth,  embossed,  $1.50. 

It  is  believed  this  work  will  be  found  pre-eminently  distinguished. 

1.  The  CoMPLETEXESS  with  which  it  presents  the  whole  subject.  Text-books  generally  treat 
of  only  one  c(a.ssof  faculties  ;  this  work  includes  the  whole.  '2.  It  is  strictly  and  thoroughly  Sci- 
entific. 3.  It  presents  a  careful  analysis  of  the  mind,  as  a  whole.  4.  The  history  and  literatura 
of  each  topic.  5.  The  latest  results  of  the  science.  6.  The  chaste,  yet  attractive  style.  7.  The 
remarkable  condensation  of  thought. 

Prof.  Park,  of  Andover,  says  :  "  It  is  distinguished  for  its  clearness  of  style,  perspicuity  of 
method,  candor  of  spirit,  acumen  and  comprehensiveness  of  thought." 

The  work,  though  so  recently  published,  has  met  with  most  remarkable  success  ;  having  bees 
already  introduced  into  a  large  number  of  the  leading  colleges  and  schools  in  various  parts  of  tho 
eountry,  and  bids  fair  to  take  the  place  of  every  other  work  on  the  subject  now  before  the  publie. 

THESAURUS  OP  ENGLISH  WORDS  AND  PHRASES,  so  classi- 
fied and  arranged  as  to  faciUtate  the  expression  of  ideas,  and  assist  in  literary  composi- 
tion. New  and  Improved  Edition.  By  Peter  Mark  Roget,  late  Secretary  of  the  Royal 
Society,  London,  &c.  Revised  and  edited,  with  a  List  of  Foreign  Words  defined  in  Eng. 
lish,  and  other  additions,  by  Barnas  Sears,  D.  D.,  President  of  Brown  University.  A 
New  American  Edition,  with  Additions  and  Improvements.     12mo,  cloth,  $1.50. 

This  edition  is  based  on  the  London  edition,  recently  issued.  The  first  American  Edition  hav- 
ing been  prepared  by  l>r.  Sears  for  strictly  educational purpoaes^  those  words  and  {>hrases  properly 
termed  **  vulgar,"  incorporated  in  the  original  work,  were  omitted.  These  expurgated  portions  have, 
in  the  present  edition,  been  restoreil,  but  by  such  an  arrangement  of  the  matter  as  not  to  inter- 
fere with  the  educational  purposes  of  the  American  editor.  Besides  this,  it  contains  important 
additions  of  words  and  phrases  not  in  the  English  edition,  making  it  in  all  respects  more  full  and 
perfect  than  the  author's  edition.  The  work  has  already  become  one  of  standard  authority,  both 
In  this  country  and  in  Great  Britain. 

PALEY'S  NATURAL  THEOLOG-Y.  Illustrated  by  forty  Plates,  with 
Selections  from  the  Notes  of  Dr.  Paxton,  and  Additional  Notes,  Original  and  Selected, 
with  a  Vocabulary  of  Scientific  Terms.  Edited  by  John  Ware,  M.  D.  Improved  edition, 
with  elegant  newly  engraved  plates.     12mo,  cloth,  embossed,  $1.25. 

This  work  is  very  generally  introduced  into  our  best  Schools  and  Colleges  throughout  the  coun- 
try. An  entirely  new  and  beautiful  set  of  Illustrations  has  recently  been  jjroeured,  which,  with 
•ther  improvements,  render  it  the  best  and  most  complete  work  of  the  kind  extant. 

(32) 


GUYOT'S  WORKS.    VALUABLE  MAPS. 

THE  EARTH  A!N"D  MAN" ;  Lectures  on  Comparative  Physical  Geography, 
in  its  relation  to  the  History  of  Mankind.  By  Arnold  Gutot.  With  Illustrations. 
12mo,  cloth,  $1.25. 

Prof.  Louis  Agassiz,  of  Harvard  University,  says  :  "It  will  not  only  render  the  study  of 
geography  more  attractive,  but  actually  show  it  in  its  true  light." 

Hon.  Geokge  S.  Hillakd  says:  "The  work  is  marked  by  learning,  ability,  and  taste.  His 
bold  and  comprehensive  generalizations  rest  upon  a  careful  foundation  of  facts." 

"  Those  who  have  been  accustomed  to  regard  Geography  as  a  merely  descriptive  branch  of  learn- 
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tractive pursuit  converted  into  a  science,  the  principles  of  which  are  definite  and  the  results  con- 
clusive." —  North  American  Review, 

"  The  grand  Idea  of  the  work  is  happily  expressed  by  the  author,  where  he  calls  it  the  geograplii- 
cal  march  of  history.  Sometimes  we  feel  as  if  we  were  studying  a  treatise  on  the  exact  sciences ;  at 
others,  it  strikes  the  ear  like  an  epic  poem.  Now  it  reads  like  history,  and  now  it  sounds  like 
prophecy.  It  will  find  readers  in  whatever  language  it  may  be  published."—  Christian  Examiner, 
"  The  work  is  one  of  high  merit,  exhibiting  a  wide  range  of  knowledge,  great  research,  and  a 
philosophical  spirit  of  investigation."  —  &7;iman's  Journal. 

COMPARATIVE  PHYSICAL  AND  HISTORICAL  GEOGRA- 
PHY ;  or,  the  Study  of  the  Earth  and  Inhabitants.  A  Series  of  Graduated  Courses, 
for  the  use  of  Schools.    By  Arnold  Gcyot.    In  preparation. 

GUYOT'S  MURAL  MAPS.  A  series  of  elegant  Colored  Maps,  projected  on  a 
large  scale  for  the  Recitation  Room,  consisting  of  a  Map  of  the  World,  North  and  South 
America,  Geograpliical  Elements,  &c.,  exhibiting  the  Physical  Phenomena  of  the  Globe, 
By  Professor  Arnold  Gcyot,  viz.. 

Map  op  the  World,  mounted.,  $10.00. 

Map  ok  North  America,  mow?!  «ed,  $9.00. 

Map  of  South  America,  mounted,  $9.00. 

Map  of  Geographical  Elements,  mounted,  $9.00. 

CS"  These  elegant  and  entirely  original  Mural  Maps  are  projected  on  a  large  scale,  so  that  when 
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out difficulty  traced  distinctly  with  the  eye.  They  are  beautifully  printed  in  colors,  and  neatly 
mounted  for  use. 

GEOLOGICAL  MAP  OP  THE  UNITED  STATES  AND  BRIT- 
ISH PROVINCES  OF  NORTH  AMERICA.  With  an  E.xplanatory 
Te.xt,  Geological  Sections,  and  Plates  of  the  Fossils  which  characterize  the  Formation^. 
By  Jules  Marcou.    Two  volumes.    Octavo,  cloth,  $3.00. 

eg-  The  Map  is  elegantly  colored,  and  done  up  with  Unen  cloth  back,  and  folded  in  octavo  form, 
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"  The  most  complete  Geological  Map  of  the  United  States  which  has  yet  appeared.  It  is  a  work 
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recommend  it  as  extremely  valuable,  not  only  in  a  geological  point  of  view,  but  as  representing 
very  fully  the  coal  and  copper  regions  of  the  country.  The  explanatory  text  presents  a  rapid 
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embellished  with  a  number  of  beautiful  plates  of  the  fossils  which  characterize  the  formations,  thus 
making,  with  the  map,  a  very  complete,  clear,  and  distinct  outline  of  the  geology  of  our  country."— 
Minmg  Magazine,  If.  Y. 

HALL'S  GEOLOGICAL  CHART ;  Giving  an  Ideal  Section  of  the  Successive 
Geological  Formations,  with  an  Actual  Section  from  the  Atlantic  to  the  Pacific  Oceans. 
By  Prof.  James  Hall,  of  Albany.    Mounted,  $9.00. 

A  KEY  TO  GEOLOGICAL  CHART.    By  Prof.  James  Hall.    18mo,25cts. 

(31) 


VALUABLE   WORKS. 

ANCIENT  LITERATURE  AND  ART.  Miscellaneous  Essays  on  subject* 
conuectcii  with  Classical  Literatui-e,  with  the  Biography  and  Correspondence  of  eminent 
Philologists.  By  Profs.  B.  Sears,  President  of  Brown  University,  B.  B.  Edwards,  late 
of  Audover,  and  C.  C.  Felton,  of  Cambridge.    Second  thousand.     12mo,  cloth,  $1.25. 

A  work  of  great  interest,  containing  the  contributions  of  three  gentlemen  who  may  be  classed 
among  the  most  distinguished  literary  scholars  of  the  day. 

MODERN  FRENCH  LITERATURE.  By  L.  Raymond  De  VERiconR. 
llevised,  with  Notes,  by  William  S.  Chase,  A.  M.  With  a  fine  Portrait  of  Lamar- 
tine.     12mo,  cloth,  $1-25. 

"  The  only  complete  treatise  on  this  subject,  either  in  French  or  English."  —  iV.  ¥.  Evening  Post. 

NOTES    ON  THE  UNITED    STATES  OP  AMERICA.    By  T.  11 

Grand  Pierre,  D.  D.,  Pastor  of  the  Reformed  Church,  Paris.     16mo,  cloth,  50  cts. 

HISTORY  OP  CHURCH  MUSIC  IN  AMERICA.  Treating  of  its 
peculiarities  at  different  periods  ;  its  legitimate  use  and  its  abuse  -,  with  Criticisms,  Cur- 
sory Remarks,  and  Notices,  relating  to  Composers,  Teachers,  Schools,  Choirs,  Societies, 
Conventions,  Books,  &c.  By  Nathaniel  D.  Gould,  author  of  "Social  Harmony," 
"  Church  Harmony,"  "  Sacred  Minstrel,"  &c.    12mo,  cloth,  75  cts. 

EE^This  work  contains  a  vast  fund  of  information,  with  much  that  is  novel,  amusing,  and 
instructive. 

THE  SACRED  MINSTREL;  a  collection  of  Church  Music,  consisting  of  Ps.ilm 
and  Hymn  Tunes,  Anthems,  Sentences,  Chants,  &c.,  selected  from  the  most  popular  pro- 
ductions of  nearly  one  hundred  different  authors,  in  this  and  other  countries.  By  N.  D. 
Gould.    75  cts. 

"TO  DAIMONION;"  or,  the  Spiritual  Medium;  its  Nature  Illustrated  by  the 
History  of  its  uniform  Mysterious  Manifestation  when  unduly  excited.  In  twelve  familiar 
Letters  to  an  inquiring  Friend.     By  Traverse  Oldfield.     16mo,  cloth,  37i  cts. 

THE  CAPTIVE  IN  PATAGONIA  ;  or.  Life  among  the  Giants.  A  Personal 
Narrative.     By  Benjamin  Franklin  Bocrxe.     With  Illustrations.     12mo,  cloth,  85  cts. 

A  work  of  thrilling  interest,  as  well  as  of  instruction,  to  all  classes  of  readers. 

ESSAY  ON  CHRISTIAN  BAPTISM.  By  Baptist  W.  Noel.  With  fine 
steel  Portrait  of  the  Author.     16mo,  cloth,  60  cts. 

BIBLE  BAPTISM.  A  beautiful  Steel  Engraving,  nine  by  twelve  inches  in  size, 
representing  in  the  centre  a  Church,  a  Baptismal  Scene,  &c.,  and  in  the  margin  are 
arranged  all  the  texts  of  Scripture  found  in  the  New  Testament  alluding  to  the  subject  of 
Baptism.     An  elegant  ornamental  picture  for  the  parlor.     25  cts. 

JE"WETT  ON  BAPTISM.  The  Mode  and  Subjects  of  Baptism.  By  Milo  P. 
Jewett,  late  Minister  of  the  Presbyterian  Church.    Twelfth  thousand,  cloth,  25  cts. 

JTTDSON  ON  BAPTISM.  A  Discourse  on  Christian  Baptism  ;  with  many  quota- 
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VALUABLE  TEXT-BOOKS. 

PRIWCIPLES  OF  ZOOLOGY;  Touching  the  Structure,  Development,  Dis, 
tribution,  and  Natural  Arraugement,  of  the  Races  of  Animals,  living  and  extinct, 
with  numerous  Illustrations,  i'or  the  use  of  Schools  and  Colleges,  i'art  I.  Cou^ 
PARATivB  Phtsiologt.  By  Locis  Agassiz  and  Augustus  A.  Guild.  Revised  edi'. 
tion,  l:2mo,  cloth,  $1.00. 

"  It  is  not  a  mere  book,  but  a  work  —  a  real  work  in  the  form  of  a  book.  Zoulogy  is  an  interesting 
science,  and  here  is  treated  with  a  masterly  hand.  It  is  a  work  adaiJted  to  colleges  and  schools,  and 
no  young  man  should  be  without  it."  —  Scientijic  American. 

"  This  work  places  us  in  possession  of  inibrraation  half  a  century  in  advance  ofall  our  elementary 
works  on  this  subject.  .  .  No  work  of  the  same  dimensions  has  ever  appeared  in  the  English  lan- 
guage containing  so  much  new  and  valuable  information." —  Pbof.  James  Hall,  Albany. 

'•  The  best  book  of  the  kind  in  our  language."—  Christian  Examiner, 

PBI]SrCIPIjES  OF  ZOOIjOGY,  part  II.  Systematic  Zoology.  In 
preparation. 

THE  ELEMENTS  OF  GEOLOGY ;  adapted  to  Schools  and  Colleges.  With 
numerous  Illustrations.  By  J.  R.  Looms,  President  of  Lewisburg  University,  Pa. 
12mo,  cloth,  75  cts. 

"  It  is  suipassed  by  no  work  before  the  American  public."  —  M.  B.  Anderson,  LL.  Z).,  PresiJent 
Mochester  University. 

"  This  is  just  such  a  work  as  is  needed  for  our  schools.  We  see  no  reason  why  it  should  not 
take  its  place  as  a  text-book  in  all  the  schools  in  the  land." —  i\'.  Y.  Observer. 

"Admirably  adapted  for  use  as  a  text-book  in  common  schools  and  academies."— Cojijreffa^i'on- 
alist,  Boston. 

ELEMENTS  OF  MORAL  SCIENCE.  By  Francis  Wayland,  D.  D.,  late 
PresiJent  of  Brown  University.    12mo,  cloth,  $1.25. 

MORAL    SCIENCE    ABRIDGED,  and  adapted  to  the  use  of  Schools  and 

Academies,  by  the  Author.     Half  morocco,  50  cts. 
The  same.  Cheap  School  Edition,  boards,  25  cts. 

This  work  is  used  in  the  Boston  Schools,  and  is  exceedingly  popular  as  a  text-book  wherever  it 
has  been  adopted. 

ELEMENTS  OF  POLITICAL  ECONOMY.  By  Francis  Wayland, 
D.  D.     12mo,  cloth,  $1.25. 

POLITICAL  ECONOMY  ABRIDGED,  and  adapted  to  the  use  of  Schools 
and  Academies,  by  the  Author.     Half  morocco,  50  cts. 

"  It  deserves  to  be  introduced  into  every  private  family,  and  to  be  studied  by  every  man  who 
has  an  interest  in  the  wealth  and  prosperity  of  his  country.  It  is  a  subject  little  understood,  even 
practically,  by  thousands,  and  still  less  understood  theoretically.  It  is  to  be  hoped  this  will  form 
a  i;I  iss  book,  and  be  faithfully  studied  in  our  academies,  and  that  it  will  find  its  way  into  every 
f;:mily  library  ;  not  there  to  be  shut  up  unread,  but  to  afford  rich  material  for  thought  and  discus- 
sion in  the  family  circle."  —  Puritan  Recorder. 

All  the  above  Works  by  Dr.  Wayland  are  used  as  text-books  in  most  of  the  colleges  and  higher 
schools  throughout  the  Union,  and  are  highly  approved. 


lET  G.  tfL.  keep,  in  addition  to  works  published  by  themselves,  an  extensive  assort- 
ment of  iforks  published  by  others,  in  all  departments  of  trade,  vhich  they  supply 
at  publishers'  prices.  They  invite  the  attention  of  Booksellers,  Travelling  Jijents, 
Teachers,  School  Committees,  Clerr/ymen,  and  Professional  men  generally  (to  iihom 
a  liberal  discount  is  uniformly  made),  to  their  extensive  stock.  Copies  of  Text-hooks 
for  examination  will  be  sent  by  mail  or  otherwise,  to  any  one  transmitting  onid 
hali'  the  price  of  the  same.  0°  Orders  from  any  part  of  the  country  promptly 
attended  to  with  faithfulness  and  despatch.  C33) 


VALUABLE  WORKS 


rUBLISUED      BY 


GOULD    AND    LINCOLN, 

59  "WASHINGTON  STREET,  BOSTON. 


THE  CHRISTIAN  LIFE  ;  Social  and  Individual.  By  Peter  Batne,  M.  A. 
121110,  cloth,  $1.2o. 

There  is  but  one  voice  respecting  this  extraordinary  book, —men  of  all  denominations,  in  rU 
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MODERN"  ATHEISM;  Under  its  forms  of  Pantheism,  Materialism,  Secularism, 
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$1.25. 

"  The  work  is  one  of  the  most  readable  and  solid  which  we  have  ever  perused."  —  Hurjh  Miller 
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NEW  ENGLAND  THEOCRACY.  From  the  German  of  Uhden's  History  of 
the  Conjtregationalists  of  New  England,  with  an  Intkodpction  by  Neander.  By  Wbs. 
H.  C.  Cosant,  author  of  "  The  English  Bible,"  etc.     12mo,  cloth,  $1.00. 

A  work  of  rare  ability  and  interest,  presenting  the  early  religious  and  ecclesiastical  history  of 
New  England,  from  authentic  sources,  with  singular  impartiality.  The  author  evidently  aimed 
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standpoint  from  which  the  whole  subject  is  viewed  is  novel,  and  we  have  in  this  volume  a  new 
and  most  important  contribution  to  Puritan  History. 

THE  MISSION  OP  THE  COMFORTER  ;  with  copious  Notes.  By  JtLirs 
Charles  Hare.  AVith  the  Notes  translated  for  the  A.merican  Edition.  12mo,  cloth, 
$1.25. 

THE  BETTER  LAND  ;  or,  The  Believer's  Journey  and  Future  Home.  By  the 
Rev.  A.  C.  Thompson.     12mo,  cloth,  85  cts. 

A  most  charming  and  instructive  book  for  all  now  journeying  to  the  "  Better  Land." 

THE  EVENING  OF  LIFE;  or,  Light  and  Comfort  amidst  the  Shadows  of  De- 
dining  Ve:irs.  By  IIev.  Jkkkmiah  Chaplin.  D.  D.  A  new  Revi-ed,  and  much  en 
larged  edition.     'With  an  elegant  Frontispiece  on  Steel.     12mo,  cloth,  $1.00. 

CO"  A  most  charming  and  appropriate  work  for  the  aged,  —  large  type  and  open  page.  An 
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A  WREATH  AROUND  THE  CROSS;  or.  Scripture  Truths  Illustrated. 
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REPUBLICAN"  CHRISTIANITY;  or,  True  Liberty,  as  exhibited  in  the 
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THE  PERSON  AND  WORK  OF  CHRIST.  By  Ernest  SAETORros,  D.D., 
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CHRISTIANITY  DEMONSTRATED;  in  four  distinct  and  independent 
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Frederick  Augustus  0.  Tholuck,  D.  D.  Translated  from  the  German,  by  .Ionathan 
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Contents.  —  Theoretical  Atheism.  —  Practical  Atheism.  —  The  Moral  Character  of  Man. — 
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the  Messiah.  —  Justification  by  Faith.  —  Conversion.  —  Imitators  of  God.  —  Grieving  the  Spirit 

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Christ.  Translated  from  the  German  of  Charlotte  Elizabeth  Nebeiin.  Edited  by 
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OF  A  Kemi'IS,  by  Dr.  iiUmann.  (13) 


DE.  JOHN  HAMIS^  WORKS. 

THE   GREAT   TBACHEJEl;  or,  Characteristics  of  our  Lord's  Ministry.    By  Jons 
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THE  GREAT  COMMISSION  ;  or,  the  Christian  Church  constituted  and 
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IK?"  This  is  not  only  a  work  of  thrilling  interest,  —  no  fiction  could  exceed  it,  —  but,  as  a  Protes- 
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WORKS  FOE  CHURCH  MEMBERS. 

THE  CHRISTIAN'S  DAILY  TREASURY;  a  Religious  Exercise  for  every 
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©3-  A  work  for  every  Christiiin.    It  is  indeed  a  "  Treasury  "  of  good  things. 

THE  SCHOOL  OP  CHRIST;  or,  Christianity  Viewed  in  its  Leading  Aspects. 
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THE  EXCELIjEWT  WOMJlN,  as  Described  in  the  Book  of  Proverbs  With 
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VALUABLE   WORKS. 

THE  LIMITS  OF  RELIGIOUS  THOUGHT  EXAMINED.  By 
llE.SRY  LoSUUEViLLE  Mansel,  U.  1).,  i'ruf.  of  Mural  aiiU  Mt;ta])liysicul  I'hilusoijliy,  Mag- 
daku  CuUoge,  Oxford,  Kditor  of  Sir  William  llamiltun's  Lectures,  etc.  etc.  With  the 
Coriuus  NoTKd  of  the  volume  translated  for  the  American  Edition.    12iuo,  cloth,  $1  25. 

ia3~  This  ia  a.  7nastcrl!/  production,  and  may  be  safely  said  to  be  one  of  the  most  important  works 
of  the  day. 

EIKST  THINGS;  or,  The  Development  of  Church  Life.  By  Baron  Stow,  D  D. 
16mo,  cloth,  75  cts. 

HEAVEN".  By  James  William  Kimball.  With  an  elegant  vignette  title-page. 
12mo,  cloth,  $1.00. 

"The  book  is  full  of  beautiful  ideas,  consoling  hopes,  and  brilliant  representations  of  human 
destiny,  all  presented  in  a  chaste,  pleasing  and  very  readable  style.''  —  3'.  Y.  Chronicle. 

THE  PROGRESS  OP  BAPTIST  PRINCIPLES  IN  THE  LAST 
HUNDRED  YEARS.  By  T.  F.  Cirtls,  Professor  of  Theology  in  llio  Lewisburg 
University,  Pa.,  and  author  of  "  Communion,"  &c.     12mo,  cloth,  $1.25. 

Eminently  -worthy  of  the  attention,  not  only  of  Baptists,  but  of  all  other  denominations.  In  his 
preface  the  author  declares  that  his  aim  has  been  to  draw  a  wide  distinction  between  imrties  aud 
oiiiuions.  Uence  the  object  of  this  volume  is  not  to  exhibit  or  defend  the  Baptists,  hut  their  prin^ 
cyifcs.    It  is  confidently  pronounced  the  best  exhibition  of  Baptist  views  and  principles  extant. 

THOUGHTS  ON  THE  PRESENT  COLLEGIATE  SYSTEM  in  the 
United  States.    By  Francis  Wayland,  D.  D.     16mo,  cloth,  50  cents. 

SACRED  RHETORIC  ;  or.  Composition  and  Delivery  of  Sermons.  By  n.  J. 
Ripley,  D.  D.,  Prof,  in  Newton  Thool.  Inst.  To  which  is  added,  Dr.  Ware's  Hints 
ON  Extemporaneous  Preaching.    Second  thousand.    12mo,  cloth,  75  cts. 

THE  PULPIT  OF  THE  REVOLUTION  ;  or.  The  Political  Sermons  of  the 
Era  of  1776.  With  an  Introduction,  Biographical  Sl^etches  of  the  Preachers  and  Histori- 
cal Notes,  etc.  By  John  Wi.vgate  Thornton,  author  of  "  The  Landing  at  Cape  Aime," 
etc.    12mo,  cloth.     In  press. 

THE  EIGHTEEN  CHRISTIAN  CENTURIES.  By  the  Rev.  James 
AVhite,  author  of  "  Landmarks  of  the  History  of  England."     12mo,  cloth.    In  jiress. 

THE  PLURALITY  OF  WORLDS.  A  New  Edition.  With  a  Scpplement- 
ARY  Dialogue,  in  which  the  author's  Reviewers  are  reviewed.     12mo,  cloth,  $1.00. 

This  masterly  production,  which  has  excited  so  much  interest  in  this  country  and  in  Europe, 
will  now  have  an  increased  attraction  in  the  addition  of  the  Suppl"mcnt,  in  wl\ich  the  author's 
reviewers  are  triumphantly  reviewed. 

THE  CAMEL  ;  His  Organization,  Habits,  and  Uses,  considered  with  reference  to  his 
introduction  into  the  United  States.  By  George  P.  Marsh,  late  U.  S.  Minister  at  Con- 
stantinople.   12mo,  cloth,  63  cts. 

This  book  treats  of  a  subject  of  prcat  interest,  especially  at  the  present  time.  It  furnishes  a  more 
complete  and  relinblc  account  of  the  Camel  than  any  other  in  the  lanpu-ipe  ;  indeed,  it  is  believed 
that  there  is  no  other.  It  is  the  result  of  lonp  study,  extensive  research,  and  much  personal  obser- 
vation, nn  the  part  of  the  author,  and  it  has  been  prepared  with  special  reference  to  the  experiment 
pf  domesticating  the  Camel  in  this  country,  now  gninc  on  under  the  auspices  of  the  United  States 
government.  It  is  written  in  a  style  worthy  of  the  distinguished  author's  reputation  f<ir?rpnt  learn- 
ing and  fine  scholarship.  (3 C) 


BIOGRAPHIES  AND  WORKS  ON  MISSIONS. 

THE  MISSIONARY  ENTERPKISE ;  a  Collection  of  the  most  important 
Discourses  in  the  language,  on  Christian  Missions,  by  distinguished  American  Authors. 
Edited  by  Baron  Stow,  D.  D.     Second  Thousand.     12mo,  cloth,  85  cts. 

"You  here  see  the  high  talent  of  the  American  church.  The  discourses  by  Dr.  Bcecher,  Dr. 
"Wayland,  and  the  Rev.  Dr.  Stone,  are  among  the  very  highest  exhibitions  of  logical  correctness, 
and  burning,  popular  fervor."  —  New  Englander. 

A  HISTORY  OF  AMEBICAN"  BAPTIST  MISSIONS,  in  Asia, 
Africa,  Europe,  and  North  America,  from  their  earliest  commencement  to  the  present 
t]nie.  Prepared  under  the  direction  of  the  American  Baptist  Missionary  Union.  By 
■\ViLLiAM  Gam.mell,  Professor  in  Brown  University.  With  seven  Maps.  12mo,  cloth, 
at  the  low  price  of  75  cts. 

This  work  was  prepared  at  the  request  of  the  Executive  Committee  of  the  Missionary  Union  ; 
and  the  Committee  appointed  by  the  Union  to  examine  the  manuscript,  consisting  of  Doctors 
Cone,  Sharp,  and  Chase,  say  :  "  It  exhibits  gratifying  evidence  of  research,  fidelity,  and  skill.  It 
sets  before  the  reader,  in  a  lucid  manner,  facts  that  should  never  be  forgotten.  Some  of  them,  in 
power  to  awaken  attention  and  touch  the  heart,  could  scarcely  be  surpassed  by  fiction." 

Rtiv.  E.  Kincaid  says  :  "  As  I  liave  labored  more  or  less  at  all  the  stations  in  Burmah,  I  could 
but  admire  the  singular  accuracy  with  which  all  the  leading  facts  of  these  missions  are  detailed  in 
Prof.  Gammell's  History  of  American  Baptist  Missions.  I  have  not  found  a  single  error  of  any 
importance." 

Rev.  J.  Wade  says  :  "  I  can  most  cordially  recommend  it  to  the  public  as  being  a  very  trutliful 
and  well-written  work." 

DR.  GRANT    AND  THE    MOUNTAIN    NESTORIANS.     By  Rey. 
Thomas  Laumb,  his  surviving  associate  in  that  Mission.     With  a  Likeness,  Map  of  the 
Country,  and  numerous  Illustrations.     Third  edition.     Revised  and  improved.     12mo, 
cloth,  $1.25. 
Kg"  A  most  valuable  M^?moir  of  a  remarlcahle  man. 

THE  KAREN  APOSTLE;  or.  Memoir  of  Ko-Thah-Byd,  the  first  Kareu  Con- 
vert. With  notices  concerning  his  Nation.  By  Rev.  Fkancis  Mason,  D.  D.,  Missionary. 
Edited  by  Prof.  II.  J.  Riplev.     18mo,  cloth,  25  cts. 

"  This  is  a  work  of  thrilling  interest,  containing  the  history  of  a  remarkable  man,  and  giving, 
also,  much  information  respecting  the  Karens,  a  people  until  recently  but  little  known." 

MEMOIR  OP  ANN  H.  JUDSON,  late  Missionary  to  Burmah.  By  Rev.  J. 
D.  Knowles.     a  new  edition.     Fifty-seventh  thousand.     18mo,  cloth,  58  cts. 

FiSB  Edition,  with  plates,  16mo,  cloth,  gilt,  85  cts. 

MEMOIR  OP  GEORGE  DANA  BOARDMAN,  late  Missionary  to  Bur- 
in:ih,  containing  much  intelligence  relative  to  the  Burman  Mission.  By  Rev.  A.  King 
^Aith  an  Introductory  Essay,  by  W.  R.  Williams,  D.  D.  New  edition,  with  beautiful 
frontispiece.     12mo,  cloth,  75  cts. 

"  One  of  the  brightest  luminaries  of  Burmah  is  extinguished."  —  Rev.  Dk.  JudsO"^. 
E3~  The  introduction  alone  is  worth  the  price  of  the  book,  says  a  distinguished  reviewer. 

MEMOIR  OP  HENRIETTA  SHUCK,  first  female  Missionary  to  China, 
By  Rev.  J.  B.  Jeter,  D.  D.     With  a  likeness.     Fifth  thousand.     12mo,  cloth,  50  cts. 

"  We  have  seldom  taken  into  our  hands  a  more  beautiful  book  than  this.  It  will  be  extensively 
read,  and  eminently  useful."  —  Family  Visitor. 

MEMOIR  OP  REV.  WILLIAM  G.  CROCKER,  late  Missionary  to  West 
Africa,  among  the  Bassas.  Including  a  History  of  the  Mission.  By  R.  B.  Medbery. 
With  a  likeness.     ISmo,  cloth,  63  cts. 

"  This  work  is  commended  to  the  attention  of  every  lover  of  the  liberties  of  man." —  Watchman 
and  Reflector.  _  (10) 


VALUABLE   BIOGMPHIES. 

EXTRACTS  FROM  THE  DIARY  AND  CORRESPOWDENCE 
OE  THE  LATE  AMOS  LAWRENCE.  Witli  a  brief  account  of  some 
Inoiilents  iu  his  Life.  Edited  by  his  son,  Wm.  K.  Lawrence,  M.  D.  Willi  elegant  Por- 
traits of  Amos  and  Abbott  Lawrence,  an  Engraving  of  their  Birthplace,  an  Autograph 
page  of  Handwriting,  and  a  copious  Index.  One  large  octavo  volume,  cloth,  $1.50  ;  royal 
12mo,  cloth,  $1.00. 

A  MEMOIR  OP  THE  LIFE  AND  TIMES  OF  ISAAC  BACKUS. 

By  Alvah  IIovky,  Professor  of  Ecclesiastical  History  in  Newton  Tlieological  Institution. 
12mo,  cloth,  $1.25. 

This  work  gives  an  account  of  a  remarkable  man,  and  of  a  remarkable  movcmcpt  in  the  middle 
of  the  lust  century,  resulting  in  the  formation  of  what  were  called  the  "  Separate  "  Churches.  It 
supplies  an  important  deficiency  in  thtf  history  of  New  England  affairs.  For  every  Baptist,  espe- 
cially, it  is  a  necessary  book. 

LIFE  OF  JAMES  MONTGOMERY.  By  Mrs.  H.  C.  Knight,  author  of 
"Lady  Huntington  and  lier  Friends,"  c*cc.  Likeness  and  elegant  Illustrated  Title-Page 
on  steel.     ]2mo,  cloth,  $1.25. 

This  is  an  original  biography,  prepared  from  the  abundant  but  ill-digested  materials  contained 
in  the  seven  octavo  volumes  of  the  London  edition.  The  Christian  public  in  America  will  wel- 
come such  a  memoir  of  a  poet  whose  hymns  and  sacred  melodies  have  been  the  delight  of  every 
household. 

MEMOIR  OP  ROGER  "WILLIAMS,  Founder  of  the  State  of  Rhode  Island. 
By  Prof.  William  Gailmkll,  A.  M.    16mo,  cloth,  75  cts. 

PHILIP  DODDRIDGE.  His  Life  and  Labors.  By  John  SToronTON,  D.  D.  With 
an  Introductory  Chapter,  by  Rev.  James  G.  Miall,  Author  of  "Footsteps  of  our  Fore., 
fathers,"  &c.  With  beautiful  Illustrated  Title-page  and  Frontispiece.  16mo,  cloth,  60 
cents. 

THE  LIFE  AND  CORRESPONDENCE  OF  JOHN  POSTER. 
Edited  by  J.  E.  Rvlaxd,  with  notices  of  Mr.  Foster,  as  a  Preacher  and  a  Companion. 
By  John  Sheppabd.    A  new  edition,  two  volumes  in  one,  700  pages.    12mo,  cloth,  $1.25. 

"In  simplicity  of  language,  in  majesty  of  conception,  his  writings  are  unmatched."  —  Xorth 
JiritUh  Iltvietr. 

THE  LIFE  OF  GODFREY  WILLIAM  VON  LEIBNITZ.  By  John 
3L  Mackie,  Esq.  On  the  basis  of  the  German  work  of  Dr.  G.  E.  Guhkauer.  16mo,  cloth, 
75  cts 

"  It  merits  the  special  notice  of  all  who  arc  interested  in  the  business  of  education,  and  deserves 
n  place  by  the  side  of  Brewster's  Life  of  Newton,  in  all  the  libraries  of  our  schools,  academies,  and 
literary  institutions."  —  Watchman  and  Jiejlector, 

MEMORIES  OP  A  GRANDMOTHER.  By  a  Lady  of  Massachusetts. 
lOnici,  cloth,  50  cts. 

ES-  "  My  path  lies  in  a  valley,  which  I  have  sought  to  adorn  with  flowers.  Shadows  from  the 
hills  cover  it ;  but  I  make  my  own  sunshine."—  Author's  Preface. 

THE  TEACHER'S  LAST  LESSON.  A  Memoir  of  Martha  Whitinc,  late 
of  the  Charlestown  Female  Seminary,  with  Reminiscences  and  Suggestive  Reflections. 
By  Catuarixe  N.  Badger,  an  Ass'iciate  Teacher.  With  a  Portrait,  and  an  Engraving 
•f  the  Seminary.     12ino,  cloth,  $1.00. 

The  subject  of  this  Memoir  was,  f.ir  a  quarter  of  a  century,  at  the  head  of  one  of  the  most  cele- 
brated female  seminaries  in  the  country.  IJniing  that  period  she  educated  more  tlian  MrwMou- 
tand  young  ladies.    She  was  a  kindred  spirit  to  Mary  Lyon.  f  1  T) 


WORKS  FOR  BIBLE  STUDENTS. 

NOTES  0]Sr  THE  GOSPELS.  Designed  for  Teachers  in  Sabbath  Schools  and 
Bible  Classes,  and  as  an  Aid  to  Family  Instruction.  By  Henrt  J.  Ripley,  Prof,  in  New- 
ton Theol.  Inst.     With  Map  of  Canaan.     Cloth,  embossed,  $1.25. 

NOTES  ON  THE  ACTS  OF  THE  APOSTLES.  With  a  beautiful  Maj), 
illustrating  the  Travels  of  the  Apostle  Paul,  with  a  track  of  his  Voyage  from  Cesarea 
to  Rome.    By  Prof.  Henky  J.  Riplet,  D.  D.    12mo,  cloth,  embossed,  75  cts. 

NOTES    ON   THE    EPISTLE   OP    PAUL   TO    THE    BOMANS. 

Designed  for  Teachers  in  Sabbath  Schools  and  Bible  Classes,  and  as  an  aid   to  Family 
Instruction.     By  Henry  J.  Ripley.     12mo,  cloth,  embossed,  67  cts. 

The  above  works  by  Prof.  Ripley  should  be  m  the  hands  of  every  student  of  the  Bible,  especially 
every  Sabbath-school  and  Bible-class  teacher.  They  are  prepared  with  especial  reference  to  this 
class  of  persons,  and  contain  a  mass  of  just  the  kind  of  information  wanted. 

MALCOM'S  NE'W  BIBLE  DICTIONABY  of  the  most  important  Names, 
Objects,  and  Terms,  found  in  the  Holy  Scriptures  ;  intended  principally  for  Sabbath- 
School  Teachers  and  Bible  Classes.  By  Howard  Walcum,  D.  D.,  late  President  of 
Lewisburg  College,  Pa.     16mo,  cloth,  embossed,  60  cts. 

B3~  The  former  Dictionary,  of  which  more  than  one  Immlred  thovsand  cojnes  were  sold,  is  made 
the  basis  of  the  present  work  ;  yet  so  revised,  enlarged,  and  improved,  by  the  addition  of  new 
material,  a  greatly  increased  number  of  articles,  new  illustrations,  etc.,  as  to  render  it  essentially  a 
New  Dictionary. 

THE  EVIDENCES  OP  CHRISTIANITY,  as  exhibited  in  the  writings  of 
its  apologists,  down  to  Augustine.  By  W.  J.  Bolton,  of  Gonville  and  Caius  College,  Cam- 
bridge    12mo,  cloth,  80  cts. 

HARMONY  QUESTIONS  ON  THE  POUR  GOSPELS,  for  the  use  of 

Sabbath  Schools.     By  Rev.  S.  B.  Swaiji,  D.  D.     Vol.  i.     18mo,  cloth  backs,  12j  cts. 

The  plan  differs  from  all  others  in  this,  that  it  is  based  upon  a  nAEMONT  of  the  gospels.  Instead 
of  taking  one  of  the  gospels,  —  that  of  Slatthew,  for  instance,  —  and  going  through  with  it,  the  author 
takes  from  all  of  the  gospels  those  parts  relating  to  the  same  event,  and  brings  them  together  iu 
the  same  lesson. 

SABBATH-SCHOOL  CLASS  BOOK;  comprising  copious  Exercises  on  the 
Sacred  Scriptures.  By  E.  Lincoln.  Revised  and  Improved  by  Rev.  Joseph  Banvard, 
author  of  "  Topical  Question  Book,"  etc.    ISmo,  12^  cts. 

United  testimony  of  Dr.  Malcom,  author  of  "  Bible  Dictionary,"  Dr.  Stow,  "Doctrinal  Question 
Book."  Dr.  Hague,  "  Guides  to  Conversations  on  New  Testament "  : 

"  It  gives  us  pleasure  to  express  our  satisfaction  with  its  design  and  execution.  We  think  tlie 
work  is  well  adapted  to  the  end  designed,  having  avoided,  iu  a  great  degree,  the  evils  of  cxtrema 
redundance  or  conciseness." 

LINCOLN'S  SCRIPTURE  QUESTIONS  ;  with  answers,  giving,  in  the 
language  of  Scripture,  interesting  portions  of  the  History,  Doctrines,  and  Duties,  exhibited 
in  the  Bible.    8  j  cts.  per  copy  ;  $1.00  per  dozen. 

xsjf  Where  Bibles  cannot  be  furnished  to  each  scholar,  this  work  will  be  found  an  admirable 
Bubstitute,  as  the  text  is  furnished  in  connection  with  the  questions. 


THE  SABBATH-SCHOOL  HARMONY;  containing  appropriate  Hymns 
and  Music  for  Snbbath  Schools,  Juvenile  Singing  Schools,  and  Family  Devotion.  Ey 
Nathaniel  D.  GorLD.     121  cts.  (23) 


WOEKS  FOE  EIELE  STUDENTS. 

KITTO'S  POPULAR  CYCLOP-ffiDIA  OF  BIBLICAL  LITEBA- 

TURE.  Condensed  from  the  larger  work.  By  the  Author,  John  Kitto,  D.  D.  As- 
sisted by  James  Taylor,  D.  D.,  of  Glasjrow.  With  over  five  hundred  Illustrations.  One 
volume,  octavo,  812  pp.  Cloth,  $3.00  ;  sheep,  $3.50  ;  cloth,  gilt,  $4.00  ;  half  calf,  $4.00. 

A  DicTiONAET  OP  THE  BiBLB.  Serving,  also,  as  a  Commentary,  embodying  the  products  of 
the  best  aud  most  recent  researches  in  biblical  literature  in  which  the  scholars  of  Europe  and 
America  have  been  engaged.  The  work,  the  result  of  immense  labor  and  research,  and  enriched 
by  the  contributions  of  writers  of  distinguished  emiuenee  in  the  various  departments  of  sacred  liter- 
ature, has  been,  by  universal  consent,  pronounced  the  best  work  of  its  class  extant,  and  the  one  best 
suited  to  the  advanced  knowledge  of  tlie  present  day  in  all  the  studies  connected  with  theological 
Bcieuee.  It  is  not  only  intended  for  ministers  and  theological  students,  but  it  is  also  particularly 
adapted  to  parents,  Sabbath-school  teachers,  and  the  great  body  of  the  religious  public. 

THE  HISTORY  OP  PALESTINE,  fi'om  the  Patriarchal  Age  to  the  Present 
Time  ;  with  Chapters  on  the  Geography  and  Natural  History  of  the  Country,  the  Cus- 
toms and  Institutions  of  the  Hebrews.  By  John  Kitto,  D.  D.  With  upwards  of  two 
hundred  Illustrations.     12mo,  cloth,  $1.25. 

ca-  A  work  admirably  adapted  to  the  Family,  the  Sabbath,  and  the  week-day  School  Library. 

ANALYTICAL  CONCORDANCE  TO  THE  HOLY  SCRIP- 
TURES ;  or,  the  Bible  presented  under  Distinct  and  Classified  Ileads  or  Topics.  By 
John  Eadie,  D.  D.,  LL.  D.,  Author  of  "  Biblical  Cyclopcedia,"  "  Ecclesiastical  Cyclopae- 
dia," "  Dictionary  of  the  Bible,"  etc.  One  volume,  octavo,  840  pp.  Cloth,  $3.00  ;  sheep, 
$3.50 ;  cloth,  gilt,  $4.00  ;  half  Turkey  morocco,  $4.00. 

The  object  of  this  Concordance  is  to  present  the  Scriptuhes  extiee,  under  certain  classil5ed 
nnd  exhaustive  heads.  It  differs  from  an  ordinary  Concordance,  in  that  its  arrangement  depends 
not  on  woRps,  but  on  sudjects,  and  the  verses  are  printed  in  full.  Its  plan  does  not  bring  it  at 
all  into  competition  with  such  limited  works  as  those  of  Gaston  and  Warden  ;  for  they  select  <loc~ 
trinal  topics  pr-icipally,  and  do  not  profess  to  comprehend  as  this  the  extike  Bible.  The  work 
also  contains  a  Synoptical  Table  of  Contents  of  the  whole  work,  presenting  in  brief  a  system  of 
biblical  antiquities  and  theology,  with  a  very  copious  and  accurate  index. 

The  value  of  this  work  to  ministers  and  Sabbath-school  teaehers  can  hardly  be  over-estimated  ; 
and  it  needs  only  to  be  examined,  to  secure  the  approval  and  patronage  of  every  Bible  student. 

CRUDEN'S  CONDENSED  CONCORDANCE.  A  Complete  Concord, 
ance  to  the  Holy  Scriptures.  By  Alexander  Crudes.  Revised  and  Re-edited  by  the 
Kev.  David  Kisg,  LL.  J).    Octavo,  cloth  backs,  $1.25  ;  sheep,  $1.50. 

The  condensation  of  the  qwotations  of  Scripture,  an-anged  under  the  most  obvious  heads,  while 
It  diminishes  the  bulk  of  the  work,  grentl;/ farilitettes  the  finding  of  any  required  passage. 

"  We  have  in  this  edition  of  Cruden  the  best  made  better.  That  is,  the  present  is  better  adapted 
to  the  purposes  of  a  Concordance,  by  the  erasure  of  superfluous  references,  the  omission  of  unnc. 
cessary  explanations,  and  the  contraction  of  quotations,  &c.  It  is  better  as  a  manual,  and  is  better 
adapted  by  its  price  to  the  means  of  many  who  need  and  ought  to  possess  such  a  work,  than  the 
former  large  and  expensive  edition."  —  Puritan  liecordtr. 

A  COMMENTARY  ON  THE  ORIGINAL  TEXT  OP  THE  ACTS 
OF  THE  .APOSTLES.  By  Horatio  B.  Hacrett,  D.  D.,  Prof,  of  Biblical  Liter- 
ature and  Interpretation,  in  the  Newton  Theol.  Inst.  [ETA  new,  revised,  and  enlarged 
edition.    Royal  octavo,  cloth,  $2.25. 

1^- This  most  important  and  very  popular  work  has  been  thoroughly  revised  ;  large  portions 
tntircly  re-written,  with  the  addition  nf  more  than  one  hmi'lred  paijis  of  new  mutter :  the  result  of 
tli6  author's  continued,  laborious  Investigations  and  travels,  since  the  publication  of  the  first  edition. 

(2a> 


GOULD   AND  LINCOLN, 

59  WASHINGTON  STEEET,  BOSTON, 

Would  call  particular  attention  to  the  following  valuable  worxis  described 
in  their  Catalogue  of  Publications,  viz. : 

Hugh   Miller's    Works. 

Bayne'8  Works.       Walke.-'s  Works.       Miall's  Works.       Bungeuer's   Work^ 

.Annnn.l  of  Seientifie  Discovery.      Knight's  Knowledge  is  Power. 

Krummaeher's  Suffering  Saviour, 

Banvard's  American  Histories.     The  Aimwell  Stories. 

"JewcOmb's  Works.     Tweedie's  Works.     Chambers's  Works.     Harris'  Works- 

Kitto's   Cyelopsedia   of  Biblical   Literature. 

*ers.  Knight's  Life  of  Montgomery.        Kitto's  History  of  Palestin 

Wheewell's  Work.     Wayland's  Works.     Agassiz's  Works. 


DaTid  A 


■\Aon  orsciene  Bj^o, 
"t^  Earth  and  Man 

rjolop  ofEnc  I.iterat.,m    Rober6  n      u 
\cjclot.ofCiWeLit..      %    K,-.."^'™''"'- 
CoDcnrd  of  the  Eibli 
Analyt  C' 
Moral  Science, 
Tbe  Great  Te^ber. 

\  The  CtoW"_".^i:S 


:.  of  Bible, 


-'"■  (-natnberi 
Kitto.  _  Crudeo. 
£adie.  _  Williams. 
Francis  Wajia„j_ 
^  John  Harria. 
o\  Peter  Jiajiic. 


v.^ 


^ 


"William's  Works.     G-uyot's  Works. 

Ptiompson's  Better  Land.     Kimball's  Heaven.    Valuable  Works  on  Missiona. 

Haven's  Mental  Philosophy.      Buchanan's  Modern  Atheism. 

Cruden's  Condensed  Concordance.     Eadie's  Analytical  Concordance. 

The   Psalmist :   a  Collection    of  Hymns. 

Valuable   School   Books.     Works  for   Sabbath  Schools. 

Memoir  of  Amos   Lawrence. 

Poetical  Works  of  Milton,  Cowper,  Scott.       Elegant  Miniature  Volvja-pp. 

Arvine's   Cyclopaedia  of  Anecdotes. 

Kipley's   Notes   on   Gospels,  Acts,  and  Komans. 

Bprague'o  European  Celebrities.     Marsh's  Camel  and  the  Hallig. 

Koget's  Thesaurus  of  English  Words. 

Hackett's  Notes  on  Acts.      M'Whorter's  Yahveh  Christ. 

'lebcld  and  Stannius's  Comparative  Anatomy.    Marco's  Geological  Map,  U.  a. 

Religious   and  Miscellaneous  Works. 

Works  in  the  various  Separtment*  '>f  Literature,  Science  and  Art. 


BS2695 .P321 

A  commentary,  explanatory,  doctrinal, 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00029  7012 


DATE 

DUE 

BSiA 

GAYLORD 

PRINTED  IN  USA 

